THE HISTORY OF 

ail 3kcltgton#, 

WITH EXPLANATIONS 

OF THE DOCTRINES AND ORDER OF WORSHIP, 

AS HELD AND PRACTISED BY ALL THE 
DENOMINATIONS OF 

PROFESSING CHRISTIANS ; 

COMPREHENDING A SERIES OF RESEARCHES 

EXPLANATORY OF THE 

Opinions, Customs, and Representative Worship 
in the Churches 

WHICH HAVE BEEN ESTABLISHED FROM THE BEGINNING OF 
TIME TO THE COMMENCEMENT OF THE CHRISTIAN 
DISPENSATION ; 

THE ACCOMPLISHMENT OF THE PROPHECIES 

OF THE PERSON OF CHRIST; 

Incontrovertibly proving by the positive declarations of the 
Prophets that lie is 

%\)t true g&zmiai), 

AND THAT THE 

JEWS HAVE NO AUTHORITY FROM SCRIPTURE 

TO EXPECT THAT HE IS YET TO COME; 

THE ORIGIN AND CAUSE OF IDOLATROUS WORSHIP; 

REASONS ASSIGNED TOR THE 

DIFFERENT FORMS OF IDOLS; 
.Being a brief Compendium of those knowledges necessary to be 
known by all Christians. 

^econn OBtutton, 

With considerable Alterations and Additions, 

BY JOHN BELLAMY, 

Author of the Ophion, and BJMical Criticisms in the 
Classical'Journal. 

iLon&oit : 

PRINTED FOR LONGMAN, HURST, REES, ORME, AND 
J^ROWN; PATERNOSTER-ROW. 

\ 1813; 



1* 



am 

MA# 27 1908 



PREFACE. 



HISTORIES of the Different Professions 
of Religion have been written by eminent and 
learned men in all civilised nations ; therefore 
a publication of this nature may be deemed, 
by some, unnecessary. A consideration of 
this sort would certainly have had its due 
weight with me, had I not found that, though 
in many instances the authors have succeeded, 
yet in others, and those very important, they 
have been altogether defective. No writer 

a 



vi 



has attempted to give us any information 
respecting those circumstances and things, 
which took place at a more remote date than 
that of the ancient Egyptians ; or concerning 
the Religions of the first nations after the 
flood ; or the various states and descent of all 
the patriarchal churches from Adam to that 
period. I 

It does not appear to me that any writer 
can be justified in presuming to call on the 
attention of the reader, unless he has some- 
thing hitherto undiscovered to lay before him. 
I trust it will be found by the learned and the 
intelligent reader that I have not merited any 
imputation of this nature, for I should not 
feel myself excused in sending the following 
sheets to the press, if they did not contain 
a variety of information, which has not been 



vii 



made known by any writer, and which I 
consider a duty to lay before the public. I 
have avoided an appeal to opinion as conclu- 
sive, but have in these researches confirmed 
what is introduced from the Bible. Some 
may suppose that we ought not to carry our 
inquiries, respecting these things, beyond the 
time of the most remote Pagan antiquity. 
In such case we must stop at a later date 
than that of the ancient Egyptians ; this would 
be shutting up the fountain of knowledge in 
the Egyptian labyrinth, where every thing 
respecting the first people, and their descent 
dants to the flood, would be wrapt in 
impenetrable darkness. Here profane history 
gives us no light; all is uncertainty and 
conjecture, therefore we are necessarily driven 
to the sacred pages of the Bible, which not 
only point out the origin of the most ancient 



Vlll 

nations, but lead us to the beginning of time, 
when the Almighty gave the first dispensation 
to man. 

We must, however, acknowledge our gra- 
titude to those writers, who have labored to 
give information respecting the idolatrous 
worship of the inhabitants of Canaan and the 
surrounding nations, before the Hebrews 
came out of Egypt ; but had they attended 
to the meaning of those words, which so 
frequently occur, the Hebrew pronunciation 
of which is constantly retained in the English, 
and also in all the European Bibles, much 
information would at this day have been before 
the world. 

In translating the significative nomenclature 
of the Hebrew, I trust I have shown that in 



ix 



their original institution, they were not con- 
trary to divine order, but were used by the 
most ancient people as indices pointing to 
knowledge in every page of the book of nature. 
A knowledge given to the primaeval people, 
who gave names to creatures and things, 
expressive of their natures, a wonderful sin- 
gularity found only in the Hebrew language. 
This knowledge was not extinct in the time 
of the prophets, who were shown, that clean 
and unclean beasts of all kinds, signified the 
good and evil affections of the Jews. I have 
also shown how these things, in their origin, 
innocently significative and instructive, were, 
in process of time, through the pride, igno- 
rance, and sensuality of man, worshipped as 
idols. 



With regard to the professions of the 



Christian Religion, I have abandoned the 
customary method of copying. Whoever 
will be at the trouble of reading different 
writers on this subject, will find that one 
writer of a particular persuasion has with a 
mild kind of bigotry, from an attachment to 
his own sect, elaborately recommended his 
own view. I have avoided every thing of 
this nature, being well assured from the sacred 
writings, that true religion consists neither in 
doctrines, nor opinions, but in uprightness of 
heart. 

In presuming to speak of the state in Para- 
dise, I have not advanced any new theory, 
but have confirmed those views, consistently 
with what is said by the inspired penman 
on that subject It must be obvious that if 
any information can be obtained respecting 



XI 



this state, we must necessarily have it from 
the ancient part of the Bible. I have also 
from the same authority given proofs concern- 
ing the nature of the first dispensation, which 
God save to man after the fall. For it has 
frequently occurred to me, when reading that 
part of the sacred writings where the first 
patriarchs are recorded, that the words signi- 
fying the names of the men, had also another 
meaning and application, according to the 
custom of the Hebrews ; and in this instance 
I have found them to be applied also to 
signify the state or quality of the church, as 
well as the name of the man, w r hen each 
patriarch succeeded to the supreme govern- 
ment, until the church by successive states 
descended, and finally was extinct in the time 
of Noah, when God gave a new dispensation 
to him. 



Xll 



This, I trust, will give much satisfaction 
to the Biblical reader, as it shows with what 
wisdom and effect these most ancient people 
were directed under that dispensation, to the 
existing state of spiritual things. This served 
as a perpetual monitor to remind them con- 
cerning their departure from the purity of the 
life and doctrines of the church as it was es- 
tablished by righteous Seth, and the danger 
into which they were plunging themselves by 
disobeying the divine commands. I have 
therefore followed the order of the sacred 
history from Adam to the end of the patriar- 
chal churches, introducing those nations in 
the order of succession from the eldest sons, 
which appears to have been consistent with 
the view of the inspired writer, So that be- 
tween the first order of patriarchs from Seth 
to Noah, the nations descending from Japhet 



XIU 



and Ham are introduced, before the second 
order of patriarchs from Noah to Abraham. 

It appeared proper to give some informa- 
tion respecting the worship of those nations 
which descended from Japhet and Ham, 
w r hich I have done by consulting the best 
authors ; in addition to which, I have endea- 
voured to develope the peculiar nature of 
their worship by translating the names of 
their idols ; and by so doing, it has led me 
to form a rational conclusion concerning the 
application of these words to the things, to 
which they were evidently applied in their 
origin. 

In addition, I have been induced to write 
a small Treatise : the circumstance that in- 
duced me to write it was the following. A 



xiv 



gentleman called on me and informed me that 
a premium was offered by the London Society 
for Promoting Christianity among the Jews, 
for the best refutation of David Levi's 
Dissertations on the Prophecies, 
which are written in three large volumes, 
octavo. I had these books by me, and was 
well aware of the absolute necessity of such 
an answer. None of our learned men, whose 
business it was, having attempted to meet 
this Goliah of the Jews, whose arguments 
appeared to many as conclusive against the 
Christian religion, I waited on a respectable 
gentleman of that society, and was informed 
by him that they wished to have a complete 
refutation of the above mentioned Disserta- 
tions on the Prophecies, not only to put into the 
hands of the Jews in England, but of those 
of the different nations of Europe also, 
As this difficult task of literally refut- 



XV 



ing what has been advanced by this bold 
writer, seemed to rest here, I began to frame 
an answer in support of our religion against 
this formidable production, which is now 
received by the Jews as the pillar of Judaism ; 
and I have concluded to make a separate 
treatise of it and annex it to this work. 

Being convinced of the laudable and bene- 
volent intentions of this respectable society, 
I have been particular in meeting the objec- 
tions of this writer, which are properly not 
his, but collected from the writings of their 
modern Rabbies. I have, I hope, given a 
plain, clear, and conclusive refutation of 
those objections, by which the Christian 
church has so often been disturbed, and 
which have induced this Jewish writer exult- 
ingly to conclude each dissertation by saying : 



xvi 



u Now as it is clear that none of those things 
were accomplished at their return from Baby- 
lon, nor yet in the person of Jesus ; neither 
can they be explained according to the spirit- 
ualising scheme of the Christians: whence it 
is manifest that they remain to be fulfilled at 
the coming of the true Messiah." Levi Dis. 
vol. 2. p. 229. 

* # # I must not omit to say, that, for the sake 
of accuracy and precision, I have submitted the 
various Articles to the inspection and approval of 
the leading persons of each Sect; the statements, 
therefore, of their Doctrine, as well as the order of 
their Communion, have been sanctioned and con- 
firmed. 



ADVERTISEMENT. 



The first edition of this work having 
been sold in the space of a few months, 
has encouraged the Author to print the 
second; the rapid sale being the best 
proof that the public have been grati- 
fied with the new matter, which is 
communicated by a strict attention to 
the sacred language. 

Many of the Articles have again 

been submitted to the inspection of 

b - 



XVlll ADVERTISEMENT* 

those, who are the most intelligent 
teachers among the different denomina- 
tions of Christians ; and I need only say 
that they have acknowledged the defini- 
tions of the doctrines to be perfectly 
consistent with their views. 

In this edition the Author has 
given three sheets of matter more 
than is contained in the first, many 
things having occurred to him of a 
most important nature, altogether new 
in Biblical Literature, but such as will 
impress the mind with the sanctity of 
the original ; and which indeed is ab- 
solutely necessaiy to be known by all 
Christians. 



XIX 



CONTENTS. 

A Page 

A.BEL, nature of his offering . . 13 

Abraham, covenant with • » 65 

Abraham, an eastern king . . . 65 

■ , the Indian Brahma » • . 145 

Adamic church .... 7 

Adramelech, meaning of . . .38 

Africa, peopled by the descendants of Japhet . 153 

Africans, ancient . . . • 153 

, modern ...» 156 

Amalekites . . . . 3£ 

America, North . . . . 160 

, South . . . .160 

Ammonites . . . 28 

Anabaptists . . . . . 210 

Anamelech, meaning of . . 38 

Antediluvians, years of the ... 58 
Anthropomorphites .... 180 

Autinomians . , * , . 216 

Antitrinitarians .... 216 
Arabians, ancieBt .... 312 



CONTENTS. 



Page 



■, modern . 313 

Aram, meaning of . . ,50 

Arians . 220 

Armenians, ancient , 227 

Arminians, modern . 228 

Ashima, meaning of • » .38 

Ashur . . , . . 48 

Assyrians . . , . .37 

Atheists . 295 

B ? 

Baal- Peer, meaning of , . , %H 

Baal-Zebub, meaning of 32 

Babel . . . . .39 

Babylonians .... 38 

Baptists . - . . . . 208 

~, Particular and general . . 210 

— , Pedo . , . .211 

— , Ana .... 210 

— - — , Seventh day . * . .211 

Baxterians .... 260 

Bel and the Dragon explained . . .74 

Ben-had ad .... 35 

Berith . . . ,97 

Birthright of Esau, and blessing of Jacob, explained 87 

Brahmans . . . . 139 

Caduceus of Mercury, origin and explanation of . 78 

Cain, nature of his offering ... 8 

Cain, rejection of his offering ... 8 

Calvinists .'.••',.'« 217 



CONTENTS. 



XXI 



Page 

Canaan, anciently called India . • . 146 

Canaanites . • • . 30 

Captorim, meaning of . • • lo5 

Carpocratians • 178 

Cerinthians ♦ 179 

Chinese, ancient . 124 

, descended from Joktan . . 125 

2 — — , modern .... 126 

China, three sects of religious professors in . . 130 

— - 3 Fo .... 132 

, Confucius . 130 

, Lao-kiun .... 136 

, Tartary . . . .137 

Christ, the true Messiah ... 323 

, a priest after the order of Melchizedek, explained 72 

Christian religion . . . . 166 

— , different sects of , . . 170 

Christian Syrian church in India . . 203 
Constellations known to the antediluvians . 4 
Cupid and Psyche, fable of, taken from the bible . 107 
Cybele . . . . 42 
, taken from the bible . , .43 

D 

Dagon, meaning of . . . . . 31 

Daniel cast into the den of lions— cause of . . 74 

Deists ...... 304 

Destructionists • . . . 262 

Diluvians, Post, application of the years of . 59 

Dissenters ...... 258 

Ti , from the Kirk of Scotland . . 275. 

Dunkers ...... 273 



XXII 



CONTENTS. 



E Page 

Earth, scriptural application of , . 57 

, division of, explained . . . 58 

Eber, meaning of . . . . . .55 

Egypt, time of the Hebrews sojourning in . 92 

— , peopled by the descendants of Mitzraim . 154 

Egyptian Mythology, taken from the bible . %% 

Egyptians, ancient . . . . .21 

Enthusiasts . . > . 285 

— — , Thomas of Munster . . . 288 

— , Herman, the Cobler ... 289 

, David George ... . .289 

— , John Matthias .... 288 

— — — , John of Leyden .... 289 

, Theodore of Amsterdam . . 289 

— — — , Whilelmina of Bohemia . . ♦ 289 

— , Johanna Southcott . . . 289 



F 

Familiar spirit, in Hebrew, a serpent . , 72 

G 

Gnostics . - . . • . 171 

Greek church . . - . . ♦ 182 

Grecians ...... 93 

— — — , originally worshippers of the true God . 94 
, their 1% Gods taken from scripture . 96 

H 

Ham, called Jupiter Ammon . ; . 100 

, meaning of « . . . 99 

Heathen Gods, names of, taken from the bible . 96 

— , actions of the same as recorded in the bible 97 



CONTENTS. 



xxiii 



Page 



Hebrew language, singular nature of , 6 

Hugonots ...... 280 

Human Sacrifices in India * . . 152 

Hutchinsonians ..... 265- 

I 

Idolatry, introduced by Ham . . . 21 

— , its origin . , . * 40 

Idols worshipped in India .... 152 

Immolation of women in India . . . 147 

— , of children 1 . . . . 149 

Independents . . . . . 231 

Indian nations of the east . . . . 138 

Indians, descended from Joktan . . . 145 

Isaac, the patriarch ..... 94 

J 

Jacob, the patriarch . . • . 91 

, eating venison explained 83 

Jephtha's daughter not sacrificed . . 121 

Jews . . . . , . . 314 

Jumpers . ■ ... . . . . 278 

Jupiter Olympus taken from the Bible . . 112 

Jupiter, priests of, twelve . . . . 121 

K 

Kirk of Scotland ..... 273 

Knowledge of all creatures given to Adam . , 4 

L 

Lama grand ...... 128 

Levites ..... 322 

Lutherans . . . . , .212 



1 This practice has been abolished by the Marquis Wellesley. 



CONTENTS. XXIV 

M Page 

Mahometanism . . . . . 162 

Materialists . . . . . 266 

Melchizedek, meaning of and application . . 83 

Methodists ...... 243 

, new . . . . . . 250 

Millenarians . . . . . 263 

Moabites and Midianites . . . . 27 

Mogul and independent Tartary . . . 138 

Moloch ....... 28 

Moravians ..... 213 

Muggletonians ..... 294 

Mystery of the number 666 Rev. 13. 8. . . 198 

Mystics ...... 268 

Mythology, heathen .... 268 

N 

Names of the books of the Bible, with their meanings 

according to the Hebrew .... 376 

, of the Patriarchs ... 377 

of the Judges .... 378 

— , of the Kings of Judah . . . 378 

, of the Kings of Israel . . . 379 

, and Titles given to Jesus Christ . 380 

, given to the Church of God . . 381 

Nazarites . . . . . 322 

Nebuehadnezzer ..... 41 

Nebhar ., . . . . 38 

Necessitarians ..... 261 

Neptune, origin of .... 99 

Nergal . . . . . .38 

New Sect in America .... 279 

Nicholaitans ..... 177 

Nierock ...... 35 

Nod, land of, explained • . 9 



CONTENTS. 



Page 

Numbers, doctrine of . • 367 

, Adam,Cain, Abel,Seth, Noah, Shem, Ham, Japhet370 

— , Abraham to Am ram : Moses to the return from 

the Captivity . . _ s . 371 

- — — ■ — , Adam lived to the tenth generation, Noah lived to the 

tenth generation . . . . n 372 

— , Time, times and half a time * , , 372 

H — i , Three hundred and ninety . . 372 

- — = — — , Forty, number of • . . ,372 

■ 1 i seven i . s » » . 372 
i givtath . • , , m% 

— — j-four , sr* 

i third . . . • . 374 

y two . i . . . 374 
- — — — , one . . . , . . 375 

P 

Paedobaptists . . ... , 211 

Pagan, meaniug of . . . .157 

Paganism . . . . . . 157 

, American . . . . . 158 

> — , European .... 159 

Paradise, state in . . . . . 5 

Patriarch Isaac ...... 80 

, Jacob . . . . , 91 

Patriarchal churches, the first . . . 16 

Patriarchs, origin of the names of . , „ 17 

Patriarchs, ages of . . . . 19 

Patriarchs, the second order of . . . 51 

Patriarclis, names and ages of the second order . 64 

Patriarchs,- . , third order . 93 

Patripassians ...... 



CONTENTS, XXIV 

M Page 

Mahometanism , . . . , 162 

Materialists ...... 266 

Melchizedek, meaning of and application . • 83 

Methodists ...... 243 

, new ...... 250 

Millenarians . . • . . . 263, 

Moabites and Midianites . . . . 27 

Mogul and independent Tartary . . . 138 

Moloch ....... 28 

Moravians . . . . .213 

Muggletonians ..... 294 

Mystery of the number 666 Rev. 13. 8. . . 198 

Mystics . . . . . . 268 

Mythology, heathen . 268 

N 

Names of the books of the Bible, with their meanings 

according to the Hebrew .... 376 

of the Patriarchs . . . 377 

. , of the Judges . . . . 378 

— , of the Kings of Judah . . . 378 

, of the Kings of Israel . . .379 

■ — , and Titles given to Jesus Christ . 380 

? given to the Church of God . . 381 

Nazarites . . . . . . ■ 322 

Nebuchadnezzer ..... 41 

Nebhar . . . . . 38 

Necessitarians ..... 261 

Neptune, origin of .... 99 

Nergal . . . . . . 38 

New Sect in America .... 279 

Nicholaitans ..... 177 

Nisrock ...... 36 

Nod, land of, explained . . 9 



CONTENTS. 



Page 

Numbers, doctrine of . • 367 

■ — , Adam, Cain, Abel,Seth, Noah, Shem, Ham, Japhet370 

~- — , Abraham to Am ram : Moses to the return from 

the Captivity . . : . . .371 
— — , Adam lived to the tenth generation, Noah lived to the 

tenth generation . . . . . " 372 

— j Tune, times and half a time , . . 372 

- — i -, Three hundred and ninety . . 372 

- — - — Forty, number of . e . 372 

■ t seven , . . # . 372 

■ V--; : i seventh i . , , %7% 

— ^iour ..... §7% 

— — , third ... • • if 4 

, two . . . . , 374 

~ — — , one . . . . . .375 

P 

Paedobaptists . . ... , 211 

Pagan, meaning of . . ♦ . 157 

Paganism ..... 6 157 

, American . ; . . 158 

» , European . , . . 159 

Paradise, state in . . . , , 5 

Patriarch Isaac ..... 80 

, Jacob . . . , y v 91 

Patriarchal churches, the first . . . 16 

Patriarchs, origin of the names of , ,17 

Patriarchs, ages of . . . . . 19 

Patriarchs, the second order of . . . 51 

Patriarchs, names and ages of the second order . 61 

Patriarchs, third order . 93 

Patripassians . 



xxvi 



CONTENTS. 



Page 



Peleg, meaning of . . • - . 56 
Peleg, application of . . . .60 

Persian nation, antiquity of the • . . 46 

Persians and Medes ..... 45 

, from whom descended ... 46 

Persians, modern ..... 48 

■ w orship of the . 48 

Pharisees . . . . . .318 

Philistines ...... 31 

Precepts seven, given to Noah . . . 52 

Presbyterians ...... 219 

Presence of the Lord explained . . .10 

Protestant Church .... 280 

Puritans . , . . . . 230 

Q 

Quakers . . . . . 232 

R 

Religion, pure ...... 1 

Religions, history of .... 4 

Rimmon, meaning of ... 35 

Romans, ancient ..... 117 

Roman catholic . • . . . 186 
Sacraments ..... 187 

S 

Sabatarians ..... 259 

Sabellians ...... 180 

Sacrament, an ancient institution before Christ . 71 

Sadducees . . . . 320 

Salim, name of Jerusalem in the time of Noah . 67 

Sandemanians . . . . • 271 



CONTENTS. 



Scribef .... 

Scripture, and Divine Revelation 

Serpent, worship of 

Shakers .... 

Sheni, meaning of 

Socinians 

Sublapsarians ^ ' . 
Succoth Benoth 
Supralapsarians 

Swedenborgians, or trini-unitarians 
Syrians . • 

T 

Targums 

Tartary .... 

Tartak, meaning of 

Telescope known to the ante-diluvians 

The o philanthropists 

Trinitarians 

Trojans . . „ 

, their religion from the Hebrews 

Troy, time of . 



Unitarians 

Arian 

— — Sabellian 

■ Socinian 

Universalists 



U 



Whitfieldites 

Wine, used as a type 



W 



PREPARING FOR THE PRESS, 

AN 

<ZEpic Poem, 

TAKEN FROM THE BOOK OF JOB, 

IN FOUR BOOKS. 

The book of Job has b^en allowed, in all ages, 
to surpass in beauty and suSTTmity V*IL©tfaer works of 
the kin(J ? which partly induced the author to choose it 
fora^lfort of this nature. But his chief design was 
JM Hnmend it by giving the literal translation of 
^^^^^passages, which have been most eminently 
mistaken by the translators ; and thus to remove those 
objections which deists in all ages, since the dispersion 
of the Jews, have brought forward against the Scrip- 
tures. 

In the notes to this work, many important things, 
which have not been known to the world for the last 
1800 years, will be developed, and conclusive proofs 
given for varying the translation. 

BY J. BELLAMY. 

Subscriptions received by Mr. A. J. Valpij, 

Tookes Court, London. 
Price 15s. to Subscribers — 11. Is. to Non-Subscribers. 

LATELY PUBLISHED. 

THE OPHION; 

Or the Theology of the Serpent, and the 
Trinity and Unity of God. 

BY THE SAME AUTHOR. 
Price 4s. 6d. boards. 



Sold by Longman and Co. and all other Booksellers, 



HISTORY 



OF 

an luitgtotts. 



We are informed in the sacred Scriptures, that ptfre 
religion does not consist in a set of notions or opin- 
ions, but that it is the working of divine truth on 
the heart ; agreeably to these words, thou shalt love 
the Lord thy God with all thy heart, and thy 
neighbour as thyself. But some may ask, how is it 
possible to love the Lord our God with all the 
heart, and our neighbours as ourselves, when the 
love of self is so closely united to our fallen nature ? 
The Apostle has shown that it is possible for fallen 
nature to be restored, James 1 . 27. Pure religion 
and undefiled before God and the Father, ts tnis : to 
visit the father/ess and widozvs in their affliction, and 
to keep himself unspotted from the world. 

A 



History of all Religions. 

Now whoever answers this description most cer- 
tainly loves his neighbour as himself ; for though it be 
possible to visit the fatherless and the widow in their 
affliction, without possessing the least pure religion ; 
yet if, at the same time, such a visitor keeps himself 
unspotted from the world, he does unto others as he 
would they should do unto him. His worldly trans- 
actions are governed by a principle of uprightness ; 
and he is in possession of every virtue, according to 
the declaration of the prophet, that God has required 
of man. iVlicah vi. 8. And what hath the Lord 
required of thee, but to do justly, and to love mercy, 
and to walk humbly zciih thy God. Religion being 
a system of divine faith in God, and of obedience 
to his commands, it must be interesting to every 
individual to be acquainted with the origin and de- 
scent of the first dispensation, which God gave to 
man. 

All, who have hitherto attempted to give an 
account of the origin and descent of ancient reli- 
gioiiSj have begun only with the Egyptians. Before 
this period, every thing of importance respecting the 
primeval people seeiiis to have been neglected, as 
if no information concerning them could possi- 
bly be gained. Their learning, which must have 
been profound ; their arts, sciences, manners, cus- 
toms, and usages, have been altogether unnoticed, 



History of all Religions. 



S 



as if they had been buried in oblivion with the 
•waters of the deluge. 

The reason, however, is plain. Profane historians 
have preserved some remains of the vestiges of anti- 
quity ; to them we are so far indebted for much 
information concerning the customs of the second 
race of men ; or from the time of Mitsraim, the 
grandson of Ham, who settled in Egypt, which 
country, in the original Hebrew, is called by his 
name. 

Here they have stopped ; here was the great bar- 
rier that divided the two worlds ; every thing beyond 
this period has been wrapped in darkness and 
uncertainty. But had they only searched the ancient 
scriptures attentively, which reach beyond the hoary- 
headed ages of the most remote profane antiquity ; 
had they attended to the names of persons, places, 
and things, which are there introduced, the Hebrew 
pronunciation of which has been retained in all the 
European translations, instead of the true rendering, 
much information, at this day, would have been 
before the public concerning that most ancient peo- 
ple. 

That much interesting intelligence might have 
been communicated relative to the customs of the 
Antediluvians, by attending to the true meaning of 
Words, instead of the literal rendering, will appear 



4 



History of all Religions, 



in the following pages. The ancient Egyptians 1 
have long had the honor of the invention of the con- 
stellations ; but it is obvious, when we attend to the 
above mentioned particulars, that they w r ere handed 
down to them from this scientific people, among 
whom the serpent, one of the most ancient symbols., 
had a place in the celestial sphere. These things 
will not only appear from the Hebrew words, but 
also from this consideration, that when God had 
finished his work, he did not leave man in ignorance, 
but gave him a complete knowledge of the whole 
creation, which knowledge he had intuitively; for 
such is the meaning of the passage concerning th$ 
creatures, and God brought them unto Adam to see 
what he would call them : and whatsoever Adam cal- 
led every living creature, that was the name thereof. 
But it would be inconsistent with the object I 
have in view, to enter into an investigation of the 
knowledge of the people before the flood. My pre^ 
sent business is to ascertain, as nearly as poscible, the 

DIFFERENT PROFESSIONS OF RELIGION THAT 
HAVE APPEARED IN THE WOULD FROM THE 
BEGINNING OF TIME UNTIL THE PRESENT 

day. I shall therefore proceed to gather as much 
information concerning this matter as will be neces- 
sary, from the only history now extant, which 
reaches to those ages, and which, on this account, is* 



State in Paradise* 



8 



capable of giving certain knowledge on these sub- 
jects. 

To the ancient part of the Bible, then, we must of 
necessity turn our attention, and here we shall find 
an ample field of information concerning the order 
and policy of the most perfect of all governments 
that have yet existed on earth ; and of the regular 
descent of the first dispensation and first church, from 
Adam, to the time of the last of the Antediluvian 
Patriarchs, Noah. 

In endeavouring to give a concise history of all 
the professions of religion, which have 
been handed down to us, we are naturally carried 
back to the beginning of time, when God gave to 
man the first religion on record, which is contained 
in the first chapter of the book of Genesis. This 
being, through the providence of God, in the hand of 
every man, who is happy enough to be a subject of 
the British empire, it may be clearly seen that the 
unity of God, and the trinity in unity was the 
grand doctrine which was first given to man. The 
unity of God is undeniably asserted in the first verse 
of the book of Genesis, viz. hi the beginning, God 
created the heaven and the earth, and as a proof of 
man's obedience, he was not to eat of the tree of the 
kuowledge of good and evil. 

This was the first dispensation, the first reli* 



6 



State in Paradise* 



gion, the religion of innocence, comprehending the 
most profound wisdom : concerning which, it per- 
haps will be difficult to form an adequate idea. 
What conception can we have of the wisdom of the 
first man, when we are told that the creatures were 
brought to him, and that whatsoever he called 
every living creature, that was the name thereof? 
Now the names of the creatures, in Hebrew, indicate 
their natures ; but how wonderful must that know- 
ledge have been! how astonishing that perception! 
which enabled Adam to ascertain the natures of the 
creatures, and to give them names descriptive of 
their most predominant or ruling propensities ! 
Until, therefore, we can form an idea of that state in 
which man was created, when the imagination and 
thoughts of the heart were good continually, 
it will be in vain to attempt to define, with any 
degree of accuracy, the nature and operation of that 
wisdom and knowledge, which was manifested by the 
first man. 

How long man continued to obey the commands 
of God in this happy state, is not for us to deter- 
mine. Some have attempted to fix one time, some 
another ; but as we have not the least authority., by 
which we can determine this matter witfj any certain- 
ty, every 'assertion of the kind amounts only to suppo- 
sition, Al^ therefore, that we can possibly assert 



The Adamic Church. 



with any precision respecting this is, that according to 
the divine testimony, man was created perfect, and 
fell from this original state by disobedience to the 
commands of God. 

But no sooner had man fallen from that state of 
Jiappiness and bliss, than God provided a redeemer 
in the promised Messiah, viz. and I n il! put enmity 
between thee and the zooman, and between thy seed 
and her seed: it shall bruise thy head, and thou shall 
bruise his heel. He also gave to man a new 
dispensation, and established a Church which com- 
prehended sacrificial worship, and the divine com- 
munication by means of the Cherubim, viz. and lie 
placed at the east of the garden of Eden, Cherubims, 
and a faming sword, zchich turned every way to keep 
the way of the tree of life. This was the form of 
the first religion given to man*; and it 
follows in the history, that in process of time, Cain 
brought of the fruit of the ground an Offering 
unto the Lord. 

The profession of religion made by Cain ap- 
pears to have been in opposition to that of 
Adam and Abel ; and, consequently, contrary to 
that which was established by the command of 
God. For Cain brought his offering, which was 
not accepted: there must, therefore, have been some 
reason why his offering was rejected. We may, 



8 Rejection of Cain's Offering. 

however, collect some information concerning the 
particulars of this extraordinary departure from the 
true worship of God by the first-born of men. Cain 
was told, if thou dost well, shalt thou not be accept 
ted ? and if thou dost not well, sin lieth at the door. 
From which we are authorised to draw this conclu- 
sion, that sin was the cause, viz. sin lieth at 
the door; and that his form of worship was not 
consistent with that, which God had commanded to 
be observed. 

The offering itself was acceptable to God, but it 
was not a sacrifice ; he brought of the fruits of the 
earth, (agreeably to the occupation of his life) for an 
offering unto the Lord. The acceptance, there- 
fore, or non-acceptance of it depended on the 
state of his mind, and on his obedience to the com- 
mands of God : and by attending to the following 
particulars, we may to a certainty know what was 
the real cause of the rejection of his offering. 

It is clear from the scriptures that the first order 
of things > as instituted after the fall, continued for a 
great length of time. In the translation it is said, 
and in process of time it came to pass, that Cain 
brought of the fruit of the ground an offering unto 
the Lord: in the original, and it came to pass at the 
end <f days; which is a customary phrase in scrip- 
ture for a great length of time. 



Rejection of Cain's Offering, 9 

After the disagreement between Cain and Abel, it 
is also said in the translation, and Cain went out from 
the presence of the Lord, and dwelt in the land of 
Nod on the east of Eden. This passage has fre- 
quently been brought forward by Deists, to show 
the inconsistency of going to dwell in the land of 
Nod. I shall on that account make a few remarks, 
to silence future objections. 

„ I have before observed that, when man had dis- 
obeyed the command of God, and the communica- 
tion between him and his maker was cut off, as is 
plain from the words, and the voice of God went 
forth in the garden, God provided a medium 
of communication by the Cherubim at the east of the 
garden of Eden. A dispensation, an order of wor- 
ship, very different from that, when the intercourse 
was immediate between God and man. 

The word Nod, the Hebrew pronunciation of 
which has been retained in all the translations, means 
to wander. In this passage it is the participle active, 
viz. wandering; and the words from the presence of 
the Lord, though they are truly rendered, have 
neither meaning nor application : for in the sense 
here understood, the presence of the Lord must have 
been in the land of Nod, as well as in the place 
where Cain had hitherto resided. But it is evident 
that this signified the place where the Cherubim and 



10 Rejection oj Cains Offering, 

flaming sword, or emblematical sacred fire, were 
kept ; that it was more immediately in the presence 
of the Lord ; because, by this medium, he had con- 
descended to reveal his will to man. These divine 
symbols were handed down in the believing line of 
Seth to the Hebrews, who had this tabernacle and 
sacred fire, before that which was erected by Moses. 

These words, from the presence of the Lord, con- 
vey to us this information : that Cain, disapproving of 
the established order of worship, which God had 
commanded to be observed, by approaching him 

WHO DWELT BETWEEN THE CHERUBIM, Went 

from the presence of the Lord, and dwelt in the land 
wandering about the east of Eden, or began an order 
of worship contrary to that, which God had com- 
manded. 

It is reasonable to conclude that this order of 
things, which Cain wished to establish, was that with- 
out sacrifice, which was the order observed in the pa- 
radisaical state, where no sacrificial worship was neces* 
sary. Nothing do we read of there but the fruits of 
the ground ; and this deviation from the command of 
God; this attempt to assume the state of things as or- 
dained ill paradise, by rejecting sacrificial worship, 
appears to have been the reason why his offering' was 
rejected. But we must collect the particulars of this 
departure from the worship of God, and the 



Rejection of Cains Offering. 11 



cause of the rejection of his offering, from the 
scriptures. * 

When man had disobeyed the divine command, 
and God had graciously promised to send a Redeemer, 
it became necessary that a medium of representation 
should be introduced, by which man might look 
through the type or figure by faith, to the promised 
Redeemer: and therefore offerings and sacrifices were 
ordained to be observed, as representative of Christ 
who was to come. Now as sacrifices, as well as 
offerings, were commanded ; and as nothing was ac- 
ceptable to God without a sacrifice ; had Cain obeyed 
the divine command ; had he brought his sacrifice, 
and had he believed in the promise of God to redeem 
man by the coining of the Messiah, who was to be 
the great sacrifice, as all the sacrifices were to termi- 
nate in him ; his offering would have been accepted. 

And Abel also brought of the firstlings of his flock y 
and of the fat thereof. The offering brought by Abel 
was accepted; it was offered agreeably to the command 
of God ; therefore it must appear that Abel believed 
in the promise of God, that Christ would come and 
redeem man. - — ~" "~ — - 

Thus we find from Scripture, that at this early 
period of the world there were two professions of 
religion : 1 .the religion of Cain, who did not believe the 
promise of God to redeem man ; which profession, 



12 Rejection of Cain's Offering. 

being founded in the pride of man, brought forth the 
idolatry of the whole world, or the worship of depart- j 
ed men ; and which descended through five genera* 
tions to Lamech : 2. the religion of Abel, who, as 
above, believed in the fulfilment of the promise, and 
offered sacrifices as representative of Christ, agreeably 
to the divine command ; which descended through 
nine generations from Seth to Noah. 

We may also further remark concerning Cain, that 
at the beginning, he, for a considerable time, conti- 
nued to offer sacrifices as well as offerings ; because 
it is said, and in process of time it came to pass that 
Cain brought of the fruit of the ground only, 
without a sacrifice : for we cannot suppose that t 
during this long interval, signified by the words, and 
it came to pass in process of time. Cam had neither 
brought offering nor sacrifice. It is proper to 
remark that the Hebrew Vau in the first word of the 
next verse, which is rendered and a eel, should 
agreeably to the rule of the Hebrew language, be 
rendered but, viz. but Abel brought, that is/ 
Cain brought of the fruit oj the ground an offering 
unto the Lord, but Abel brought evert from the 
firstlings of his flock, which sufficiently proves 
that Cain despaired of ever seeing the paradisaical 
state of things restored, which he had supposed 
would be the case, and therefore presumed to estab- 



Rejection of Cain's Offering. 



15 



Ksli the first order of things : while Abel continued in 
faith to offer sacrifices, believing the promise of God 
to redeem man by Christ. 

One of two things we are under the necessity of 
admitting, either that Cain for a great length of time 
after the fall brought neither offering nor sacrifice; 
or that for a great length of time after the fall, he 
brought both offering and sacrifice; and then in 
process of time it came to pass, that he omitted, or 
held sacrifices unnecessary, and, after the manner of 
the Eden state, he brought of the fruit of the ground 
only an offering unto the Lord ; which was the 
reason that the man was rejected as well as the 
offering. 

The scripture fully justifies this view of the subject; 
otherwise, where would have been the consistency of 
the divine legislation, unless some justifiable reason 
could be assigned why God \ ejected his offering? 
viz. But unto Cain and his offering he had no iespect» 
Neither can we suppose that there was any partiality 
shown at this period ; because God said, if thou 
dost welljshalt thou not be accepted? or, according 
to the marginal reading, which is nearer the true 
sense of the original, if thou dost zeell, shall thou not 

HAVE THE EXCELLENCY? hut if thou dost not Uell, 

sin lieth at the door. W hich evidently refers, agree- 
ably to the order of primogeniture, to him, that he 

B 



14 



Rejection of Cain's Offering* 



was to have had the excellency, or honor of the 
Messiah's coming in his line, had he done well, by 
continuing in the belief of the promise, and the 
continuance of the types and sacrifices, which signi- 
fied the coming of the redeemer. 

These words, also, evidently infer that Cain had 
had the excellency, or had been accepted in this 
sense, by the question, if thou dost well, shalt thou 
riot be accepted? that is, thou hast heretofore done 
well, and hast been accepted, and if thou dost well, 
thou shalt be accepted again. Otherwise, the ques- 
tion would have been unnecessary, unless it had had 
reference to his having been once considered the 
head of the line, in which the Messiah would have 
made his appearance. 

Respecting the doctrines of this most ancient 
church, we cannot doubt that the first grand essentials 
were: love to God; charity to man, and faith in the 
fulfilment of the promise that the seed of the woman 
should bruise the head, of the serpent; that man 
should regain by the redeemer, what uas lost by 
the transgression of the first man ; because these es- 
sentials of true religion are comprehended in the I 
commands, which God had given to Adam. 

It is not necessary here to enter into a discussion 
concerning the longevity of the Antediluvians : much 
remains to be said on that subject ; but it is proper 



Rejection of Cain's Offering. 



15 



to remark that the Patriarchs from Adam to Noah, 
who were supreme heads both in ecclesiastical and 
civil affairs, gave names to the church for the term of 
their natural life, during the whole of which term 
they governed : names signifying its declining state, 
and which names were changed at the accession of 
the hereditary successor in the order of primo^ 
geniture. 

It perhaps may afford pleasure and information to 
the reader if I show with what wisdom and effect the 
venerable patriarchs applied this most significant 
nomenclature to the different states of the church. 
I do not know that it has been made known by any 
author, therefore it may be the more acceptable. 
It adds a great beauty to the original scriptures, 
because it shows us how the church gradually fell 
away to the time of Noah, when no true church 
existed. And as no nation can possibly have the 
form of a regular government, to keep man in a 
state of civil society, unless there be a visible re- 
ligion, and God be worshipped in sincerity; it also 
informs us how necessary it was for God to give a 
new dispensation, which he did to Noah, the second 
visible father of all mankind. 



THE FIRST PATRIARCHAL 
CHURCHES. 



Adam, at the birth of Seth, named him according 
to the state of the church. Seth means to settle, 
dispose, place, constitute, or reduce to order: which 
it is natural to suppose was necessary, as much coiip 
fusion must have taken place during the time of 
Cain and Abel. 

At the birth of enos, the patriarch Seth gave 
him a name consistent with the state of the church, 
over which he was to preside, directed no doubt 
by Adam who had all knowledge intuitively in 
himself, and called him enos, which signifies 
a mortal state by sin; significant of the fall of 
Adam, by which the church was reduced to a state 
of misery. 

A similar state of the church was meant at the 
birth of Cainan the son of Enos. Cainan means 
to lament, to mourn, to be in a depressed state of 
mind; and so was significant of that state, in which 
it is natural to suppose the mind would experience 
sorrow by the loss of the blissful, paradisaical state 
of Eden. 

Mahalaleel succeeded, who was so called in con- 
formity to the custom at that day. Mahalaleel 



Origin of the names of the Patriarchs. 17 



signifies a departure from the praise or worship of 
the true God. The literal sense of which is, that 
the state of the church at this period was worse, as 
to doctrines and life, than it was at the beginning 
of the reign of Cainan, or any of the former churches, 
and that they departed more and more from the 
true worship of God universally. 

This departure continued when Jarad, the next 
successor, presided over the church and state.. 
Jarad means to decline, to descend, and so was 
descriptive of that order of things in their progress 
towards the last state of that church. 

But Enoch the son of Jarad, who next succeed- 
ed to the supreme government, appears to have 
attempted to restore the worship of God by setting 
an example himself. 

Enoch has the following signification, to dedicate, 
to train up, and the word, which is rendered walk* 
ed, is m the hithpael conjugation, which means 
he walked himself training up with God, or wor- 
shipped God, and instructed or trained up those who 
were willing to worship the true God. From this 
expression it appears, that the great mass of the people 
did not walk with, or worship, God ; but were wor-> 
shippers of idols. Therefore all the attempts of 
Enoch to establish the true worship of God, seem 
to have been altogether ineffectual, Methuselah,. 



18 



Origin of the names 



his son, succeeded him, when a more ruinous state 
of things commenced, agreeably to the meaning of 
the word Methuselah, viz. and he sent forth death, 
which indicates a state of universal idolatry, in scrip- 
ture termed a spiritual death* 

This appears to be confirmed by the next success- 
or, his son Lamech, the import of which is, a 
total decay or falling away, so complete in 
its kind as not to leave a single vestige of what 
this church was in its origin. Love to God 
and charity to man, which were the actuating 
principles that constituted this church, appear to 
have been banished, and the love of self and the 
world, guided and directed every motion in the 
heart and soul of the whole human race. 
This is sufficiently evident from what is said in the 
5th verse of the next chapter, concerning the state 
of the world at this time, viz. And God saw thai 
the wickedness of man was great in the earth, and 
that every imagination of the thoughts of the heart 
was only evil continually. A more complete pic- 
ture of the universal departure from every principle 
and act of virtue and moral rectitude, was never 
drawn by any pen. The whole man was a lump of 
evil, for it is emphatically said, only evil, not in 
word only, but the imagination of the thoughts of 
his heart was evil — not for a time only, but th# 



of the Patriarchs. 



19 



imagination of the thoughts of the heart was only 

evil CONTINUALLY. 

We come now to that period of the world when 
churches and different forms of religion began to be 
multiplied. Shem and Japhet were worshippers of 
the true God; but Ham appears to 'have approved 
of the popular idolatrous religion of the old world, 
Accordingly his grandson Nimrod built Babel, and 
laid the foundation of the Babylonian, or great 
Assyrian, empire ; and established idolatry, for 
which worship twenty-two nations of the east 
became famous. 

This brings us to the end of this first patri- 
archal church, comprehending the second dis-» 
pensation God had given to man, 



NAMES AND AGES OF THE 
PATRIARCHS 



OF THE FIRST ORDER. 





A . M. 


Died. 


Aged*.. 


Adam . . 


. born 


930 


930 


Seth . . 


, 130 


1042 


912 


Enos . • 


. 235 


1140 


905 


Cainan 


. 325 


1235 


910 



20 Names and Ages of the Patriarchs. 





A.M. 


Died. 


Aged. 


Mahalaleel 


.395 


1290 


S95 


J AH E D . . . 


460 


1422 


962 


Enoch . . . 


622 


9S7 


365' 


Methuselah 


687 


1656 


969- 


Lamech . . 


874 


1651 


777 


Noah . . . 


1056 


2008 


950 



Agreeably to the order of the sacred history, 
I shall begin with the descendants of Japhet. 
Gen. x. 2. The sons of Japhet, Gomer, and Magog, 
and Medai, and Javan, and Tubal, and Meshech, 
and Tims. There can oe no doubt, but that the 
worship of the true God was communicated by 
Japhet to his posterity, who governed fourteen 
nations. How long they continued in the true 
worship of God, as given by their progenitor, does 
not appear. But the records of the Bible inform us 
that some of these nations, which were distinguished 
by the name of their respective founders, were very 
powerful at the time of the prophet Ezekiel, chap, 
xxxvih. 2. Son of man, set thy face against Gog, the 
land of Magog, the chief prince of Meshech and 
Tubal, ver. 4. I will bring thee forth, and all thine 
army, horses and horsemen, ver. 5. Persia, Ethiopia, 
and Libya with them. Thus we find that they were 



* Who was translated. 



The Religion of the Ancient Egyptians. 2 t 



of such consequence, as to bring Persia, Ethiopia, and 
Libya with them against Israel. We have a certain 
rule for determining that these nations at length 
fell away from the true worship of God and became 
idolaters; because it is said that, by these descend- 
ants of J aphet, the isles of the Gentiles were divided 
in their land ; and the Gentiles, or nations, for so the 
original word signifies, were universally idolaters. 

Ham is next on record ; and here the sa- 
cred historian has been particular m giving the 
origin and descent of idolatrous worship after the 
flood. It appears to have been his design particu- 
larly to notice idolatry, and the true worship of God ; 
the first introduced by Ham, the latter established by 
the patriarch Shem : therefore as Mitsraim, the son 
of Ham, settled in Egypt, I shall begin the inquirj 
concerning idolatrous worship with the Egyptians, 



THE RELIGION 
OF THE ANCIENT EGYPTIANS. 

I have, in another place, said, that the Mythology 
of the Heathens had its origin in Egypt, that from 
thence it passed to the Hebrezcs, then to the Phani~ 



22 The Religion of the Ancient Egyptians. 



dans, and the Cretans, and lastly to the Greeks and 
Romans, from whom it spread over Europe. I shall, 
therefore, make a few remarks concerning the Egyp- 
tian Mythology, and show that it was an application 
of the names, circumstances, and transactions, related 
in the ancient part of scripture, to the theology of 
the day ; which, in its origin, no doubt, was as pure 
as the scripture. But in aftei time, we must be 
allowed, thyt it became perverted, and the nations 
fell into idolatry, by worshipping those things, which, 
in that representative state of the church, were 
originally significative of the passions and affections 
in man. This was confirmed by the prophet, when 
he was shown in the chamber of imagery, clean and 
unclean beasts, which signified the good and evil 
affections of the Jews. 

Apis appears to have been one of the ancient 
Egyptian idols, in^the form of a cow; many writers 
have said, that it was applied to Joseph ; I am of the 
same opinion ; but with regard to the origin of the 
name Apis, I have not met with any writer who 
has satisfied me on that subject. It must be granted, 
that the very ancient Hebrew was the language of 
Egypt, which only took that name from the time of 
Eber. It is therefore reasonable to conclude, that 
Aims must be originally Hebrew. Accordingly, I 
find it derived from D9, pas, 6 embroidery of vari^ 



The Religion of the Ancient Egyptians. 23 



otts colors, embroidered garments/ such as were 
worn by the priests, to typify, as Parkhurst justly 
observes, the various glories and graces irradiating 
from the divine light. Joseph had an embroidered 
coat, and married the daughter of the priest of On. 
It is obvious, that the priesthood was conferred on 
Joseph, 1 Chron. v. i. 2. for the birth-right was 
given to hirn, consequently the priesthood. Kow 
after he had done such wonders for the Egyptians, 
by preserving them from the direful effect of a seven 
years famine, and Pharaoh had honored him by 
arraying him in vestments of fine linen, with a gold 
chain about his neck, saying, without thee shall no 
man lift up his hand or foot in all the land of Egypt ; 
calling him, Zaphnath-paaneah, the preaehe r, or 
manif ester, of hidden things : it is not strange that 
the Egyptians should call him Apis, from the nature 
of his office as a priest, wearing embroidered gar- 
me?its. We may also remark, that as the Egyptians 
had experienced the greatest possible good from 
Joseph's wisdom in laying up corn during the years 
of plenty, they could not have chosen a more signi- 
ficant figure to represent him, than their Affe> or 
cozo, because of its priority to all other animals as 
to its usefulness to man. 

This also had reference to the fat and lean Line, 
as a primary reason why they represented him by a 



£4 The Religion of the Ancient Egijpiiam\ 



cow. We find again that lie is compared to the 
glory of the firstling of the bullock, Deut. xxxiii. 
27. — Suidas, iu Serapis, says, that "Apis being 
dead, had a temple built for him, wherein a bullock 
was kept." 

Serapis was an idol of Egypt in aftertime, It 
has been thought by many writers, that this ward was 
applied to an object differing in every respect from 
j^pis ; but we shall find that it was originally ap- 
plied to the same person, viz. to Joseph. 

The word Serapis is evidently Hebrew; it is a 
compound of *W ser, c to mile, to regulate — a 
prince > and of D3 pas, c the official department, 
or supreme head of the church ; literally, the ruler 
of the priestly office, the primate, or Archbishop of 
Egypt, and therefore called ser-apis. 

Vossius is of opinion, that Serapis was Joseph, 
which he shows from ancient authority. The image 
had a bushel on its head, to remind posterity that 
Joseph saved the country by providing corn for 
their support. These things were done first, only as 
an honorary commemoration for signal services, as is 
the custom at this day in erecting monuments to 
departed heroes, and great men. 

Bochart has made some ingenious observations 
concerning the origin of the fabulous metamor- 
phoses of the Egyptian Gods. 6 The Egyptians 



The Religion of the Ancient Egyptians. 25 



fable that I sis was changed into a swallow, from 
the Hebrew D^D Sis, c a swaliozo.' Anubis was 
said to have the head of a dog, because tl2)i 
Nobeach, means e to bark.' Jupiter, the supreme of 
the Gods, was said to have turned himself into a 
ra?n, because b$ El, ' a name of God; and >K 
Ayil, € a ram, y are nearly alike. Bacchus, who 
w r as called by the Egyptians Osiris, was said to be 
changed into a goat, for no other reason than that 
*VIfiy Sangar, which means 1 a goat,' also means 
Osiris. Juno was represented by an ox, because 
JTnJViKP, As hteroth, one of the names of Juno, 
and also astarte means * a herd of oxen.'" 1 

But the religion of the ancient Egyptians, 
after the flood, consisted in the worship of 
the serpent, which species of idolatry was handl- 
ed down to them by Ham, and which was, no 
doubt, the universal worship of the Antedilu- 
vians. According to Pliny, 2, the Egyptians had 
a great many inferior deities, which they sup* 
posed to have a power over nature : as Jupiter, or 
spirit : Vulcan, or fire ; Ceres, or the earth ; 
Oceanus, or the sea ; Minerva, or the air. They also 



1 Hist, de Animal. Sacris. Part u. 1, 1, c. 10. fol. 62* 
= Nat. Hist. lib. x. c» 66. 

c 



£6 The Religion of the Ancient Egyptians. 



had their terrestrial deities, or deified men, some of 
whom had the vanity to assume the names of their 
celestial gods. Thus, Chronus, Saturn, Jupiter, 
Neptune, Juno, Vulcan, Vesta, Hermes, Orus, 
Venus, Pan, Apollo, Typhon, Mars, &c. whose souls 
they believed to have a habitation in thecelestial sphere, 
as appears from Plutarch, 1 who informs us that they 
supposed tire soul of Isis was translated to Southes, 
i. e. Siritis, or the Dog Star, the soul of Orus to the 
constellation Orion, and the soul of Typhon to Ursa 
Major, or the Great Bear. But although they had 
such a number of gods, the Niolic serpent was the 
grand idol, and stood at the head of all their deities. 
This appears to be confirmed when Moses was 
brought before Pharaoh and was commanded to 
cast down his rod, which became a serpent. The 
Magicians also did the same with their enchantments. 
Thus, by introducing their supreme idol, he showed 
them the folly and vanity of their worship, for the 
serpent of Moses devoured both/ 



1 P. 362. 

a From this circumstance the writers of the Mythology have 
invented the Caduceus of Mercury, around which they en- 
twined the figures of two serpents, and Mercury was by them 
supposed to be the messenger of the Gods. So in like manner 



■27 



THE WORSHIP OF THE AN GIB-NT MOABITES^ 
AND M I B I A N 1 T E S 

Was much the same as that of the Egyptians. 
That they worshipped their departed men, and 
offered sacrifices to them, is on record in scripture. 
Chemosh and Baal-Peor were the idols of Moab; 
and the Psalmist says, they joined themselves unto 
Maal-Peor, and ate the sacrifices of tlie dead y v'\z, 
the sacrifices offered up to their idols, or departed 
men whom they worshipped. 

These idols were both applied to signify the 
sensual passions; Peor in Hebrew, means to open, 
used by them to signify the bringing forth young. 
Jerome says, Baal-Peor, was the same as the Greek 
and Roman Priapus, and that Chemosh was wor- 
shipped in Nebo, having the same application. 
The Greek Kwur0$ } was called by the Romans Cornus, 
the god of wantonness and lascivious feasting. 



Aaron was the messenger from Moses to Pharaoh, by the com- 
mand of God. And as the date of the Mythology is many 
hundreds of years later than the departure of the Hebrews from 
Egypt, it must appear evident that the account of this trans- 
action was copied by them from the ancient part of the Bible> 



£8 



The Worslrip.of the Ammonites. 



Both these idols were serpent-idols, representing the 
sensual principle in man ; and as those people un- 
derstood this animal to be the most subtle and 
sensual beast in nature ; they used it in an obscene 
way to signify the generation of the human race. 



THE WORSHIP OF THE AMMONITES ' ~ 

Had something in it more plausible than most 
of the idolatrous professions of the East. 

They worshipped the sun under the figure of a 
man in polished gold ; his face represented the sun. 
In the body there were seven divisions for the re- 
ception of offerings. This idol was called Moloch, 
which in Hebrew means a kino or governor* the 
sun being king or ruler in nature. 

Many writers have supposed that the Ammonites 
were not only idolaters^ but that they also performed 
their rites with the greatest cruelty ; and that they 
made their children pass through fire to their idol. 
But such information cannot be gathered from tire 
Bible, it has only been thus understood from the 
present translation : no such monstrous barbarity 
is sanctioned in the original. This custom of pass- 
ing their children through fire to Moloch, was 



Worship of the Amahkites. £9 

* 

similar to the custom of baptising children 
with water, at this day as a sign that they 
are received into the church. Being worship- 
pers of the solar fire, represented by this idol, their 
passing before the fire which was burning before 
the altar, was an outward sign that these children 
were considered as belonging to that religion ; and 
they were registered in their temples, as was the 
practice among the Jews, and as is now the custom 
among all Christian nations. 



THE WORSHIP OF THE AM ALEKITES 

Was the same as that of the Edomites, for they 
worshipped the same idols. Amalek was the first 
of the nations that fought against Israel ; they ig- 
nobly took an advantage of the rear of the Israelites, 
and maliciously smote those who could not defend 
themselves. They were therefore commanded to 
destroy their government, but not the people, and 
to blot it out from under Heaven. 



so 



, THE WORSHIP OF THE CANAANITES. 

That part of the world assigned to Ham, by 
Noah, was divided among his sons ; Cush had that 
which afterwards became the Babylonian empire ; 
Mitsrahn settled in Egypt; and Canaan had the 
land which took his name, and his posterity were 
called Canaanites. 

Their religion appears to have been the same as 
that of the Ammonites. They worshipped the same 
idol 1 Moloch, with the same ceremony of passing 
their children before this idol of the sun. From 
the commands given to Moses to destroy their altars 
and break down their images, and cut dozen their 
groves, and to burn their graven images zcith fire % 
it appears that they were idolaters of a deeper dye, 
than most of the infatuated nations of Canaan. 

The true religion established by Noah does not,, 
however, appear to have been altogether rejected 
by all the posterity of Ham, though he approved 
of, and introduced, idolatry. Notwithstanding this 
was the prevailing profession in after-time, we find 
that the true worship of God was known among 
the Canaanites eight generations after Ham. In 
the time of Abraham, Melchizedek the king of 



1 Lev. 18» 21. 



Worship of the Phiiistians. 31 



Salem was a priest of the most high God, or a priest 
who taught the true worship of God in opposition to 
the idolatrous worship which prevailed at that day, 



THE WORSHIP OF THE PHI LTSTI ANS. 

The Phiiistians descended from Mitsraim. They 
appear to have been a sect of idolaters, pretending 
to greater humility and self-abasement, than those 
who followed the established idolatrous worship of 
the land. The word Philistim means to roll them- 
selves in the dust, or to cast dust on their heads, 
as a token of greater humility than other professors, 
by which their crafty teachers got great numbers 
of proselytes, until they had sufficient power to 
become the governors of the country. Hence 
came the custom among the Hebrews of casting 
dust on their heads in token of humility. Lam. u. 
10. they have cast up dust on their heads, isaiah, 
xlvii, 1. Come down, and sit in the dust, O virgin 
daughter of Babylon. 

The most famous idol of the Phiiistians was 
Dagon, which means, the corn-giver. To him they 
ascribed the invention of growing corn ; he was 
worshipped in the figure of a man, not half man and 
half fish ; as has been supposed, for we read of his 



32 



Worship of the Philistians. 



head, face, hands, that he fell upon his face, and 
it is not said that the lower part was like a fish. 

Baal-Zebub was also an idol of the Philistians. 
Baal in Hebrew means Lord, and Zebub has been 
usually rendered a fly, i. e. the Lord of the flies: 
but this has neither meaning nor application. This 
latter word truly means a quick transition from place 
to place, and has on this account been rendered 
a fly. It appears from scripture that by this idol 
they originally meant to represent the omniscience 
of God, for when the King of Israel was sick, he 
sent messengers, and said unto them, Go and in- 
quire of Baal-Zebub the God of Ekron, whether I 
shall recover of this disease, i. e. Go to Baal-Zebub, 
the Lord who knows all things; but the Lord of flies 
was not likely to know future events. 

As htakoth was another idol of the Philistians, 
said also to have been the abomination of the Zidoni- 
ans. Ashtaroth is a feminine noun plural, a com-* 
pound word from Ashah, ( to make,' and thour, 6 a 
tour, a circuit,' like the Moon round the earth, 
and Venus round the sun. That the planets Venus 
and the Moon were understood by this word, will be 
very easily determined; it is §?dd Gen. xiv. 5. Ashtaroth 
karnaim: karnaim 1 means that which is horned, 

1 In the first edition of this work, the following observation 
was made in one of the reviews ; " Mr, Bellamy assert 



Worship oj the Philistians. 



33 



Deut. xxsiii. 17. and as none of the celestial bodies 
are regularly seen horned but the Moon and Venus, the 

that none of the celestial bodies assume the crescent form but 
the Moon and Venus, but the planet Mercury assumes that 
form also." It is allowed that if there were twenty planets 
between the earth and the sun, they must at certain times 
apparently assume the crescent form. But as the greatest 
elongation of Mercury from the sun is not more than twenty 
three degrees, and as this planet is constantly enveloped in the 
intense splendor of the rays of the sun, it is very rarely indeed that 
his body can be seen with the telescope. The eccentricity of 
the orbit of Mercury being far greater than any of the other 
planets, always accompanying the sun, it was not at all pro- 
bable that this planet should have been so noticed by them. 
It was the custom of the ancients, as it is of the moderns, 
to affix terms to the celestial hodies agreeably to their known 
periods when they made their appearance in a certain part 
of the heavens. Thus we say of Venus, when she is in a 
certain part of her orbit as seen from the earth, she is a morn- 
ing, or an evening star; the new Moon, when she passes 
from the conjunction with the sun ; consequently it could 
only be the celestial bodies which were statedly seen to rise 
and set at certain periods, and which were useful in determin- 
ing the seasons, as the Moon and Venus, which were worship- 
ped by these most ancient people, the Antediluvians. I have 
made observations with a very powerful reflector at the time 
the earth was in that part of her orbit, when Mercury 
should have that appearance, and have never been fortunate 
enough to see it so falcated. But admitting that Mercury 
was known in those early ages, which may be proved from 
scripture, it would be a farther proof that these primaeval 
people had the use of the telescope, and that they had it in 



34 



Worship of the Philistians. 



Moon, when she makes her first appearance, after the 
conjunction with the Sun, and Venus when seen 
from the earth in a particular part of her orbit ; it 
proves that these planets were worshipped by them, 
and that they must also have had this 
use of the telescope, as the planet 
Venus cannot be discovered to have 

THAT HORNED FIGURE WITH THE NAKED 

eye. The full meaning of these words will be 
comprehended thus, the homed tour-making god* 

desses. 

The septuagint render the word Ashtaroth, 
p A<rTapTYi$ Astarte; and karnaim, by Se$o£acT«i, was 
glorified, which may read, the glorified tour-mak- 
ing goddesses, for horns, or rays are significative of 
glory, Hab. hi. 4. — This I say proves that these an- 
cient people w ere well acquainted with astronomy, as 
none of the celestial bodies assume the crescent form 
but the Moon and V enus, which are evidently re- 
ferred to by the above words. 



great perfection. The feminine noun mnttW, Ashtaroth, 
will also be applicable to the Moon, Venus, and Mercury * 
for Mercury by these ancients was allowed to assume th^ 
nature and quality of those with whom it was conjoined. 



35 

THE WORSHIP OF THE ANCIENT 
SYRIANS. 

The scriptures inform us that the idol of the 
ancient Syrians was called Rimmon. 2nd Kings, v. 
1 8. The word Rimmon means to exalt, to be able to 
break forth with power, on being exalted. Psalm 
Ixvi. 17. The sacred writers used the word to sig- 
nify the exaltation, and breaking forth of divine 
light, the elevation or breaking forth of infinite 
wisdom. This idel was a serpent idol, for as 
the serpent w^as originally considered as an emblem 
of infinite wisdom, as well as the wisdom, or 
subtilty of the sensual principle in man ; so also the 
word was used to signify the elevation and springing 
forth of wisdom in man. 

The Syrians had also other idols, such as their dei- 
fied kings and great heroes, the adoration of which ap- 
pears to have commenced, when they ceased to worship 
the serpent ; and thus fell into a gross state of idolatry. 
Rimmon was altogether neglected, when a new sect 
sprung up and Ben-hadad the king received divine 
honors, as his name signifies, viz. the son of shouting, 
a custom among them when they met their enemies 
in the field of battle, by which they were intimi- 
dated, and which frequently caused them to gain the 
victory. 



56 



THE WORSHIP OF THE ANCIENT ASSYRIANS 
OR BABYLONIANS 

Followed that of the Syrians. It has been said to 
be involved in much obscurity, but the scriptures will 
help us so as to determine the worship of this very 
ancient nation. 

Nimrod appears to have been the founder of the 
Babylonian empire, for in the 10th chapter of Gen* 
esis, ver. 10. it is said, and the beginning of his 
kingdom was Babel. Some writers have given 
priority to Nineveh ; they were both royal cities, but 
Babel appears by the scripture, which is the best 
authority, to have been the beginning of the empire 
of Babylon. It is said that Ashur went forth and 
built Nineveh, but the true reading is as follows, 
from that land, he (Nimrod) went forth to Assyria, 
and built Nineveh* So that there does not appear 
to have been any considerable time between the 
building of Babel, and the building of Nineveh. 

Isisroch appears to have been the most favorite 
idol of the Assyrians, 2 Kings, xix . 37- and Isaiah, 
xxxvii. 38. Nisroch means the great one, the chief, 
above all others, and was originally intended to per- 
sonify the majesty of heaven. They had also a 
number of idols of lesser note, for when the king of 
Assyria took the Israelites away captive to Babylon, 



Worship of the Ancient Assyrians* 37 

he brought people from Cuthah, Ava, Hamath, and 
Sepharvaim. And these people, who w^re all idol- 
aters, but of different sects, brought with them the 
idols of their particular worship. Thus we read that 
those, who came from Babylon, made Succoth Be- 
noth. Lexicographers have supposed that these 
words, Succoth Benoth, meant temples dedicated to 
the daughters of the heathen, where they were to 
prostitute themselves once in their lives to strangers, 
who were on that account to make a gift to the 
goddess. But notwithstanding all that has been 
said concerning such an abomination, there has not 
been any thing advanced that can be depended on, to 
prove that this was permitted to be done. It is not 
possible to suppose that parents would countenance 
the ruin of their children, which must have been in- 
evitably the case, had this been true. The bad 
policy of such a proceeding is too evident to obtain 
credit, as it would have added to the family, which 
would have given birth to much distress among the 
poor, and it would also have vitiated the minds of all 
the women in the nation. We cannot suppose that 
the wise men of that day would meet in their temples 
to worship young women, who themselves also went 
to worship. 

Succoth Benoth is only a different name for 
Ashtaroth karnaim, or the Moon and Fenm$ for as 

D 



38 Worship of the Ancient Assyrians. 



Ashtaroth karnaim, means i the horned circuit- 
making goddesses/ so Succoih means ' to hide or 
overshadow/ and benoth, ' daughters / alluding to 
those planets, when they assume the crescent form, 
as then the other parts of their bodies are hidden or 
overshadowed. As Ashtaroth karnaim and Succoth 
benoth are feminine nouns in Hebrew, it shows us 
that the moon and Venus being considered feminine 
in the European languages, is agreeable to the custom 
of those ancient people. 

The sacred history proceeds. And the men of 
Cuth made Nergal, i. e. the rolling light, and the 
men of Hamath made Ashma, the mediator ; and 
theAvites made Nebhaz, the examiner; and Tartak, 
the binder in chains, or th& temple of judgment; 
and the Sepharvites made Adramelek } the glorious 
king ; and Anamelek, the humble king. 

Babylon was in its origin a colony of Egypt, and 
therefore the idolatry of Egypt passed into that 
country. But we find that this empire became 
exceedingly great, and far out-shone the mother 
country, both as to extent and population. As 
there must, therefore, have been a cause for this great 
prosperity, either in the religious or civil order of 
things, we must draw our information respecting this 
matter from the scriptures. 

At the commencement of the colony of Babylon, 



Worship of the ancient Assyrians. 



the worship of the Serpent, which was the primary 
idol of the Egyptians, was also the idol of Babel. 
But in order to make this country vie with Egypt, 
they adopted the sound policy of permitting the 
settlers from the different idolatrous nations, to 
build temples to their idols they had been accustom- 
ed to worship. 

Thus were the people of many nations permitted 
to settle in the province of Babylon, till at length, by 
the great increase of population, it laid the founda- 
tion of that power which subjugated all the nations 
of the east. They were all idolaters, but of different 
sects, a mixture from all the idolatrous kingdoms, 
and the empire was called on that account Babel, 
which means to mix or mingle; for so they permitted 
the people to mix with all professions. This was 
the one great cause of the prosperity of that nation, 
which prepared the way for the establishment of 
one of the greatest empires in the world ; the 
greatest as to extent and population, and more last- 
ing than any that succeeded it. 

But as I have before observed, we are not to 
suppose that these ancient people, the most refined 
and learned of all the nations at that period, were 
so stupid in the beginning as to worship idols 
of gold, silver, brass, wood, and stone, as such 
only. They first looked on things in outward 



40 Worship of the ancient Assyrians, 



nature, as representatives of the different passions 
and propensities in man ; as we find in the prophet, 
where he is shown in the chamber of imagery, 
clean and unclean beasts, the first signifying the 
good, and the latter the evil affections ; by represent- 
ing the abomination of evil, and the beauty of 
holiness, which, however, in after-time were not at- 
tended to. On this account, the ignorant part of the 
community began to worship them, and at length 
the prevalence of example rendered this gross 
idolatry universal. 

This was the state of the religion of the ancient 
Babylonians, when the empire was in the zenith of 
its prosperity. Their power became so great, that 
they conquered all the Eastern nations, and so form- 
ed a vast and universal empire. In this state it 
appears to have been, at the time of Nebuchadnezzer, 
when the unbounded ambition of that monarch 
introduced a new state of things in their religion, or 
rather an addition to the established worship of the 
land, by the deification of himself. 

The Babylonian kings had many names. The 
name of Nebuchadnezzer appears to agree with the 
memorable dream in Daniel, concerning the tree 
which was to be cut down, but the stump was to 
remain in the ground ; signifying that the kingdom 
was not to be taken from him, after he was sensible 
that the heavens did rule the kingdoms of this world. 



Worship of the Trojans* 



41 



Nebuchadnezzer is a compound word. Nebu means 
to bud, or germinate; chad, to shoot forth; and 
?iczzcr, a scion or shoot, which , though it be cut 
down, will florish. 



THE WORSHIP OF THE TROJANS. 

It appears consistent with the order of history, that 
the worship of the ancient Trojans should follow 
that of the Babylonians. The intercourse between 
these two ancient nations, on account of their 
proximity, must have been frequent, and their cus- 
toms and habits must also have been similar, both 
as to their religious and civil policy. 

It is evident from the writings of Homer, that the 
founders of the Trojan monarchy must have had just 
ideas concerning God and his superintending Pro- 
vidence. Although they admitted, in their list of 
Deities, something like polytheism, which was nothing 
more in its origin than a personification of the vir- 
tues and vices, yet they acknowledged one supreme 
being only. These gods are described in the Iliad 
at one time as asleep on their couches, 

" All but the ever-wakeful eye of Jove," 



Worship of the Trojans. 



According to Virgil/ the idol of greatest repute 
among the ancient Trojans was Cybele, " the 
worship of which," agreeably to the best authorities, 
* 6 was brought into Troas, or Troy, from Crete by 
Teucer, the king of the island, and the father of the 
Trojans/' It is literally a Hebrew word from 
Chibabel, Mike Babel/ which shows that the re- 
ligion of the Trojans came originally from Babylon; 
and, as the religion of Babylon came from Egypt, 
which was the worship of the serpent, the 
religion of the Trojans must have been the 
same. 

I may be told that the Goddess Cybele was not 
worshipped in the form of a serpent, but of a 
woman. It must, however, be noticed, that the 
serpent was worshipped under various forms de- 
scriptive of its ruling propensities ; and, as it was 
understood to be superior to all animals for circum- 
spection or prudence, so it was a personification of 
a virtuous woman, who, it must be allowed, posses- 
ses that great ornament of the sex in a far higher 
degree than man. 

This idol was worshipped after the manner of the 
Babylonians, on hills and conspicuous places, which 
custom these nations took principally from the 



1 lib. & 



Worship of the Trojans, 



43 



Hebrews, who worshipped God on mountains and 
hills. The worship of this idol became very general 
throughout all Phrygia. Many of their ceremonies 
were taken from the ancient part of Scripture, but 
at length they fell into fable, gross idolatry^^ and 
superstition. They had a peculiar veneration for 
the pomegranate and the vine-tree, which were 
used as emblems in the worship of God : the first 
was figured on the border of the garment of Aaron. 

Their ceremonies of mortifying the body were ear- 
ned to the same pitch of frantic madness, as we read 
concerning the priests of Baal, who cut their bodies 
with knives when they worked themselves up into 
ecstasies, and pretended to have divine commu- 
nication. , 

It will not be difficult for us to determine the 
origin of the worship of this goddess. Cybele, in 
the heathen mythology, is said to have been the 
mother of the gods, who sprung from the rocks after 
the deluge; which was evidently taken from that 
epoch. The wife of Noah was by them honored 
as a goddess, and her three sons, Shem, Ham, and 
Japhet, in after-ages were worshipped. 

The history of Samuel also is preserved in the 
mythology, under the name of Attis, whose mother 
they feign to have conceived 1 " by taking the fruit of 



I Arnobius, lib. 8* 



44 



Worship of the Trojans. 



the pomegranate tree ; she had a son, who was 
brought up by Phorbus, and who, being on the eve 
of taking a wife, was deprived of her, by a fatal 
occurrence ; soon after, he emasculated himself 
under a pine-tree." 

This is the account of Samuel mutilated, when 
his mother went to the temple to ask of God to give 
her a child, who was taken by Eli, and devoted to the 
service of God in the temple. 

Troy ilorished at the time of the Judges of Israel ; 
and its destruction took place about the time of 
Rehoboam, the son of Solomon. It is worthy of 
remark, that when Homer sung the battles of the 
gods with the giants, he sung the battles of the 
Hebrew leader in the land of Canaan : as may 
be proved from the synchronism of events recorded in 
the Bible, and introduced by the poet. 

Having said as much as is necessary concerning 
the descendants of Flam, from whom descended 
twenty-two nations, and of their different idolatrous 
sects, I shall now introduce those nations, which 
descended from Shem. Concerning Arphaxad the 
son of Shem, in whose line the Messiah was to come, 
I have spoken in the chapter of the second order 
of the patriarchs. 

The true worship of God continued among some 
of the descendants of this people to the time of 



Worship oj the ancient Persians and Medes. 46 

Abraham and Moses, for Melchizedek was king of 
Salem, which was the ancient name of Jeru-salem, 
and a priest of the most high God : and Jethro, the 
father-in-law of Moses, was a prince and a priest of 
Midian. So that, though idolatry was the established 
worship of the eastern nations at that period, yet the 
worship of the true God, as it was established by 
jtfoah, was not altogether banished from the land of 
Canaan. 

The descent from the patriarch begins in the £2d 
verse. Elam, Ashur, Lud, and Aram, who were the 
children of Shem, formed gentile nations. I shall 
therefore begin with Elam the eldest son of Shem; 
and the father of the Elamites, so often mentioned in 
scripture. This will introduce 

THE WORSHIP OF THE ANCIENT PERSIANS 
AND MEDES. 

The worship of the ancient Persians is of very 
great antiquity ; l it is carried back by them as far as 
the time of Elam, the son of Shem ; they believed 
him to be the author of their Soph, or holy hook. 
Undoubtedly, there were sacred books delivered to 
him by his father Shem, who had them from Noah, 



4 Frideaux, Vol. I. p, 299. 



46 



Worship of the ancient 



the names of which are mentioned in the Bible^ 
though we have them not. 

The descendants of Shem dwelt to the east of all 
the descendants of Ham. ver. 30. And their dwelling 
was from Mesh a, as thou goest unto Sephar a mount 
of the east ; which agrees with Numbers, xxiii. 7. 
when Balak sent to that part of the country for a pro- 
phet to curse Israel: viz. And he took up his parable 
and said, Balak the king of Moab, hath brought me 
from Aram, out of the mountains of the east, saying, 
come, curse me Jacob, and come, defy Israel. It 
being known to him that they were worshippers of 
the God of heaven, and that the Aramitish prophets 
originally had the power of blessing and cursing, on 
which ground Balak expected success in opposing 
Israel. For it is said of i\b-ram, which in Hebrew 
means, the father of the land of Aram, 1 will bless 
them that bless thee, and curse him that curseth thee, 
Gen. xii. 3. 

It is also sufficiently evident that the founders of 
this very ancient nation descended from Elam the 
son of Shem ; that their posterity formed the Persian 
empire, and gave the name of their progenitor to 
the first province in Persia, which became the resi- 
dence of their kings. Dan. viii. 2. At Shnshan in the 
palace, which is in the province of Elam. 

The ancient Persians cannot be ranked with the 



Persians arid Medes. 



4? 



idolatrous nations ; for, descending from the patriarch 
Shem, they were taught the worship of the true God, 
which continued among them, when almost all 
the eastern nations were sunk in gross idolatry. 
Some writers have charged the Persians with being 
worshippers of fire and the sun; but this has been a 
mistake. It appears that they most scrupulously 
adhered to the worship of God in primary things, as 
was also commanded in the books of Moses, which 
was much the same as that established by 
Abraham. In the Scriptures we find that the sacred 
ever- burning fire was used as an emblematical repre- 
sentation of the ever-living God. He appeared 
to Moses in the flaming fire, and led the Israelites 
through the wilderness by a pillar of fire. It was 
kept burning in the temple before the altar; it would 
therefore be as reasonable to charge the ancient He- 
brews with being worshippers of the fire, as the an- 
cient Persians, because they kept it burning in their 
temples. 

According to the best authorities, they agree with 
the Hebrews in the accounts they give concerning 
the patriarch Abraham, and with the Mahometans in 
ascribing certain books to him. 



48 



THE WORSHIP OF THE MODERN PERSIANS 

Was, in many instances, before the introduction of 
the religion of Mahomet, like the Mosaic, which was 
introduced by their legislator Zoroaster, who had his 1 
learning and religion from the books of Moses, as to 
essentials. It was therefore more like a returning to 
first principles, than an introduction of any thing 
new. According to the most authentic account of the 
Persian religion at this period, they believed that God 
created the world in six divisions of time ; that these 
divisions of time were not days, but states ; each com- 
prehending a certain number of days. 

The established religion of the Persians is, however, 
Mahometan, who only differ from the Turks in the 
following particular : the Turks reckon the descent 
from Mahomet by Abubeker, derived from the He- 
brew 2tf ab, 6 father' and beker ' the first, 9 i. e. 
the first father; whereas the Persians begin the 
descent from Mahomet by Eli, from the Hebrew ^tf 
Eli, 4 my God' 

Ashur, the second son of Shem, appears to have 
given the name to Assyria. The word Ashur means 
to bless, and it originally had reference to the author 
of all blessing, both in time and in eternity ; viz. a 
belief in the promise, Gen. iii. 15, that the Messiah 



Worship of the Persians. 49 

should come, which, as observed, was taught by 
Shem. They were therefore originally worshippers 
of the true God. 

We have but little said in scripture concerning 
Lud: his descendants became a very considerable 
nation, and were a warlike people in the time of the 
prophets. According to the best authorities, the 
Lydians had their origin from Lud; 1 for they are 
mentioned by the prophet Ezekiel as coming with 
Persia to Tyre ; and we have seen that the Persians 
descended from Elam, the brother of Lud. It is 
also reasonable to conclude that the Lydians (in the 
original Ludims ) were so called from Lud, as that 
the Elamites w 7 ere so called from Elam. 

Though they were undoubtedly worshippers of the 
true God, as taught by Shem, yet it appears, that, in 
after-time, they worshipped the Moon, as the queen of 
heaven. This species of idolatry was not confined to 
the Persians; for as there was a commercial intercourse 
between the Hebrews, the Persians, and the Lydians, 
the worship of the moon, as the queen of heaven, 
by this means made its way into Judea. They had 
heard the fame of their renowned temple of Diana, 
or the moon, which was built in the great city Mag- 



? Josephus, 368, 369. 
E 



50 



Worship of the Persians, 



uesia. It was afterwards destroyed, according to 
Strabo, 1 by an earthquake. 

They were very expert in the use of the bow r , as is 
mentioned by the prophet Jeremiah, ch. xlvi. £)• 
though some have contradicted it as it stands in the 
translation ; but the translation is right, for kaasheth 
signifies a bow throughout the Scriptures. 

Aram, who was the fifth son of Shem, gave this 
name to the kingdom of Aram, which was after- 
wards called Syria. By future conquests, however, 
it was called Assyria ; when the surrounding nations 
became a part of this empire. The ward Aram is 
the Hebrew word, which is continued in our 
English Bibles to the time of Elizabeth, where 
the country is called Aram, and the inhabitants 
Aramites. 

The word Aram literally means, I will elevate, or 
lift up. In the time of the Hebrews, many ages after 
this period, it was applied to the heave-offering, 
which was elevated, or lifted up. Undoubtedly, the 
Patriarch Shem gave this name with reference to the 
ancient belief in the coming of the Redeemer, in 
remembrance of whom, burnt-offerings, and sacrifices 
were then lifted up before the altar erected by Noah : 
and which sacrificial worship descended to the He- 



1 lib, l. c. 38, 



Second order of the Patriarchs. 51 

ferews, and was understood by them agreeably to the 
original institution. 

Although the descendants of Aram worshipped 
the living God, 2 yet in process of time they fell into 
the polite worship of their brethren, the descendants 
of Ham. The latter honored the memory of 
the progenitor of the Aramites with a temple whicli 
was dedicated to him. The intercourse of the Aram- 
ites with, the Philistians, who were the descendants 
of Ham, and who worshipped one of their proge- 
nitors, viz : Aram, no doubt, introduced the worship 
of this deified man among them. They also built a 
temple to him, as we read in Joshua, ch. xiii. 27. 
the temple of u4ram y by which policy they were 
enabled to introduce the worship of their own idols 
among them. Such has been the craft of bigotry 
and superstition in all ages. 



THE SECOND ORDER OF THE 
PATRIARCHS 

Begins with Noah. The word Noah, means rest, 
or to lead zmth gentleness and peace. This name was 



* A word properly used and applied at that day, in opposition 
to the dead gods, or idols. 



<5£ Second order of the Patriarchs. 



given to the first patriarch of this dispensation, 
because it was foretold that through him, the church, 
which had departed from its original purity, should 
again be established. Gen. v. 2Q. And he called his 
name Noah, saying, This same shall comfort us 
concerning our work and toil of our hands, because of 
the ground which the Lord hath cursed. From this 
passage we learn, that the divine communication 
from between the cherubim, was continued to the 
second order of patriarchs, notwithstanding the first 
church had come to its consummation in the time of 
Lamech. He was instructed to communicate this 
information, which was given him according to the 
appointed order of that dispensation. 

We find that God gave a new dispensation to 
Noah, comprehending seven commandments. 

The first was, that they should not commit 
adultery, 

£nd. That they were not to blaspheme. 

3rd. That they should appoint just judges. 

4th. That they were not to commit incest. 

5th. That they were not to commit murder or 
injure any one. 

6th. That they were not to steal, rob, or plunder* 

7th. That they were not to eat flesh with the blood 
thereof. 

These were the seven precepts given to Noah^ 



Second order of the Patriarchs. 



53 



when God renewed the promise of the coming of 
Messiah to him ; a strict observance of which, was 
to ensure rest or peace to the church. From which 
we may to a certainty conclude, that the commission 
of those crimes prohibited in this dispensation, 
constituted the wickedness of the Antediluvians. 

Shem succeeded Noah in the supreme govern- 
ment of church and state, which appears to have 
received the form and order of the first patriarchal 
institution. He was a zealous promoter of the 
worship of the true G od, and believed that the ancient 
promise of a redeemer would, in the fulness of time, 
be accomplished ; on which account the holy one 
was to come in his line. 

Shem, means primarily, to put in order — to place — 
to apply — to put in array, and in a secondary sense, 
a name, as having been put in order, to be dis- 
tinguished. Thus we meet with miT Oltf r the name 
of the Lord and from this word also heaven is 
derived, because every thing there is placed in the 
most perfect order. 

The name Shem was given to this son of Noah, 
because he was to place and keep in order all things 
respecting the worship of the true God, in opposi- 
tion to that of the worship of idols; which was 
established in the line of Ham; Thus the venerable 
patriarch, in the spirit of prophesy, was instructed to 



54 Second order of the Patriarchs. 

say what should take place among the descendants of 
Shem and Ham, 1500 years before it was accom- 
plished ; Gen. ix. ver. 25, 26. Blessed be the Lord 
God of Shem, and Canaan shall be his servant. 
Cursed be Canaan, a servant of servants shall he be 
unto his brethren. /The literal meaning of which in 
the original Hebrew is, that Shem and his posterity 
will worship the Lord God of Heaven, and the Can- 
aanites the descendants of Ham shall be his servants. 
Which was literally accomplished at the time when 
the Israelites came out of Egypt, for the Canaanites 
were conquered by the Hebrews, and thus became 
their servants, who had been servants to the 
Egyptians. 

Arphaxad succeeded Shem in the government of 
the Church and State ; he was the third son of Shem, 
and was according to that ancient constitution a 
priest as well as a temporal patriarchal king. The 
word Arphaxad is a compound word, and means to 
pour forth and spread abroad the light. He ap- 
pears to have been so named, because at this period 
fee and the church spread abroad the divine light con- 
cerning the coming of the redeemer, which light, as 
well as the belief in litip, was to lighten every man 
that cometh into the wWld. Among all the sons of 
righteous Shem, Arphaxad was chosen to be the 
visible head of the true church of God, in whose line 



Second order of die Patriarchs. 



55 



the Shiloh, the deliverer, and the light of the world 
came; he was therefore properly called Arphaxad, or 
the spreader abroad of the divine light. 

Salah succeeded Arphaxad. The / name Salary 
which means to put or send forth, as a tree its 
branches, was given to him by his father Arphaxad, 
because in his time the church, over which he w T as to 
preside, began to increase and spread forth its doc- 
trines, in opposition to the idolatrous notions of that 
day. 

Eber, the son of Salah, succeeded to the govern- 
ment of the church. Eber is a word, which relates 
to the covenant of God with man, viz. to redeem him 
from the calamities of the fall, by the coming of 
Messiah. It means to pass over, and is used in this 
sense in scripture, alluding to the patriarchal custom 
of passing between the parts of a divided sacrifice. 
Gen. xv. 10. Jer. xxxiv. 18. Entering into a cove- 
nant, Deut. xxix. 12. That thou shouldst enter into 
covenant with the Lord thy God. Eber was ap- 
plied by the Hebrews to the passover, when they 
came out of Egypt, and accordingly the passover 
was instituted in commemoration of the divine good- 
ness, which passed ovEj^he first-born in Egypt, 
and which pointed out the^reat and last sacrifice at 
the passover, when the Messiah came, who was to 
pardon and pass over iniquity, transgression and 
3111. This faith in the eternal sacrifice seems 



56 Second order of the Patriarch. 

to have peculiarly characterised the church in the 
time of Eber ; sacrifices by slaying of animals were 
observed as types of the coining of the redeemer : 
and what is worthy of our notice is, that the beasts 
and birds which were commanded to be offered, are 
said to be clean : and Noah builded an altar unto . 
the Lord and took of every clean beast and of evert/ 
cleanr fowl? and offered burnt-offerings on the altar. 
Plainly meaning that as clean beasts are used by the 
prophets to signify the pure affections, all believers in 
the ancient promise concerning the coming of 
Messiah, who obeyed the commands of God,, should 
fee purified in heart and life, and should finally 
enjoy eternal happiness. The descendants from 
Eber, the great grandson of Shem, were called from 
him Hebrews ; a name they have retained to this day. 
And thus at this period of the world it shows their 
firm belief in the coming of Messiah, who w 7 as to* 
pass over, and forgive all those who believed in him,, 
arid lived agreeably to his precepts. 

The next in the order of primogeniture is Peleg,. 
Peleg means to divide ; it is therefore said, in his 
days, the earth zcas divided.. Some have thought 
that this has relation to the earth; that originally it 
was in one compact mass, and that at this 
period of the world it was divided by an 
earthquake as it is at present ; but a suppo- 
sition of this* nature cannot be admitted; 



Second order of the Fatriarchs* 57 



because it leaves us to conclude that the divine being 
could not foresee what should happen, and therefore 
that, vshen the time came,he found itnecessary to make 
this division. But, leaving such suppositions to those, 
who can be satisfied with them, I shall give a more 
rational account of this transaction, more consistent 
with the understanding of the original writer of the 
sacrad scriptures, which treat only concerning things 
appertaining to religion, and the future state of 
man. 

By the earth, in scripture language, is frequently 
meant the inhabitants, Gen. vi. 11. The earth 
also was corrupt. — Ch. xi. 1. And the whole 
earth was of one language. — Ch. xix. 31. After 
the manner of all the earth. — 1st Chron. xvi. 23, 
Sinv unto the Lord all the earth. — Psalm c. 

o 

Make a joyful noise unto the Lord, all ye lands.— 
Dent, xxxii. 1. Hear, O earth, the zvoids of my 
mouth. — 1st Kings, x. £4, and all the earth sought 
Solomon. It is more consistent, therefore, with 
enlightened reason, and we have the authority of 
scripture to conclude, that some other division was 
meant by the sacred writer. It appears, however, 
that these names were given by the patriarchs to 
their descendants, to signify the states of these 
patriarchal churches ; it is also as certain that at this 
time a division was made among them; for a singular 



53 Second order of the Patriarchs. 



change took place in the first order of patriarchs^ 
from Adam to Enoch, who are said to have lived 
BOO years after the birth of their successor. Thus, 
Seth after the birth of Enos, - 807 years 
Euos after the birth of Cainan, - 815 
Cainan after the birth of Mahalaleel, 840 
Mahalaleel after the birth of Jarad, 830 
Jarad after the birth of Enoch, - 800 
That this applies to the ecclesiastical department^ 
or the church, as well as to the patriarchs, may be 
allowed, because it is said that Enoch walked with. 
God three hundred years after the birth of Methu- 
selah, before he was translated; which is sufficient 
to convince us that a very considerable change took 
place in the church iu the time of righteous 
Enoch. 

Thus it is said of the Jirst five patriarchs, begin- 
ning with Seth, by whom the Jirst visible church 
was manifested, that they lived upwards of 800 
years after the birth of their first-born son, to the change 
which took place in the time of Enoch. The same is 
said of the first five patriarchs of the second order 
from Noah, by whom the second visible church 
was manifested; they also lived upwards of 400 
years only after fche birth of their first-born son to 
the change which took place at the time of Peleg. 

Noah was oOO years old at the birth of Shenv 



Second order of the Patriarchs. 59 



Ham, and Japhet, Gen. v. 32. but as it is express- 
ly said that he lived 350 years after the flood, ch. 
ix. 29* and that his three sons were married when 
they went into the ark, they must have been 50 
years old at the time of the flood, which authorises 
us to state that after the birth of his first-born 
son, 

Noah lived, ------ 400 year* 

Shem after the birth of Arphaxad, * 500 
Arphaxad after the birth of Salah, 403 
Sal ah after the birth of Eber, - - 403 
Eber after the birth of Peleg, - - 430 
But that wliich confirms us in the opinion that 
the division of the earth in the time of Peleg was 
a division of the church is, that from Peleg, to 
Serug, these patriarchs are said to have lived only 
half the time of the first five, that is 200 years 
after the birth of their first-born son. Thus, 

Peleg lived after the birth of Reu, 209 years 
Reu after the birth of Serug, - 207 
Serug after the birth of Nahor, - 200 
Now, if we consider that at this period, the Chal- 
dean empire was extending its conquests over a 
great part of the east, that the love of dominion 
when aided by power will not suffer itself to be 
controlled, it is no wonder that the Chaldean nation 
put an end to this ancient patriarchal monarchical 



60 Second order of the Patriarchs. 



form of government. We have scripture and his- 
tory to prove that this division, which took place in 
the time of Peleg, was a division of the kingly 
and the priestly offices, arising from a general 
apostasy from the true worship of God, which caus- 
ed a division in the church; the greatest part, 
either from compulsion, or from the prevalence of ex- 
ample, adopted the polite worship of the Babyloni- 
ansf the descendants of Ham. Thus Jthe monarchical 
form of government, which from the time of Noah 
had been joined to the ecclesiastical, was now 
divided; but the priestly patriarchal form was 
still retained by Peleg, and by his descendants 
down to Serug. Such also is that which now 
exists in the patriarch of the Greek church at 
Constantinople, who is considered as a nominal head, ( 
but who has not any power as a temporal 
prince ; or such as the Pope, who is reduced to 
a similar situation. 

Again it is said, that this second race of patriarchs 
to Serug, who were born after the flood, lived 
SO years before the birth of their first-born son. 
Thus, 

Arphaxad lived 35 years to Salah. 
Salah - 30 years to Eber. 

Eber - 34 years to Peleg. 

Peleg - 30 years to Reu. 



Second order of the Patriarchs. 



81 



Ren - 32 years to Serug. 

Serug - 30 years to Nahor. 
On the first reading, it appears strange that all 
these patriarchs should be nearly of the same age 
at the birth of their first-born son, and Deists have 
often brought this forward as an argument against 
the Bible, But if we attend to the manners, cus- 
toms, and usages of those ancient people, as 
mentioned in the sacred scriptures, we shall be 
satisfied that it was consistent with the order which 
was established at that day. 

It was a custom among the ancient Athenians, 
not to enter into the marriage-state till they were 
thirty years of age; and since this custom was 
derived from the ancient Hebrews, every objection 
to the patriarchs being of the same age when they 
married must vanish. The number thirty seems 
to have been particularly attended to by these 
ancient people, for it appears that they were not 
allowed to officiate in the priestly office under 
thirty years of age. This we find to have been 
the custom in after-ages: Numb. iv. 3. From, 
thirty years old and upward, even unto jifty years 
old, all that enter into the host, to do the work 
of the tabernacle of the congregation. This custom 
was observed by Christ, when he began to preach. 
Matt. iii. 23. Neither does it appear that the 

F 



62' 



Second order of the Patriarchs. 



patriarchs married more than once, and that was 
at the time when they entered into the ministry, 
which custom is observed in the Greek church to 
this day. 

fteu succeeded Peleg. The meaning of th& 
word Ren is to break, break off, or to break the 
long-established order of things. -From this we 
learn ; that as this church departed more and more 
from the true worship of God, to the time of 
Nahor, who was an idolater ; so we are authorised 
to conclude that in the time of Reu, the long- 
established order, which had existed from the 
time of Noah, was broken ; and that many opinions 
were introduced, inconsistent with the doctrine 
and practice of the church in his time, and in the 
time of those who succeeded him. Until this 
remarkable period, the true worship of God, as 
established in the time of Noah, was observed, 
and from the time of Peleg and Reu, the establish- 
ed order of worship was broken. From this period, 
Ave are authorised to date the beginning of idolatry 
in the line of Shem. 

Serug, his son, confirmed this change. The word 
Serng means to wrap together, to be zcreaihed or 
twisted together, like the tender branches of a vine, 
Gen. x. 12.— Joel, i. 7. which, in conformity with 
the preceding state 5 shows that the church in the 



Second order of the Patriarchs. 



03 



sime of Serug continued the separation or division. 
Thus, when the church had fallen into gross errors, 
the professors united themselves together with those, 
w ho had joined the popular idol-worship. 

This appears to have been the very last stage of 
this ancient patriarchal church, when the true wor- 
ship of God was not known as a national, or 
public worship: but instead thereof, idols, and 
visible representations under the delusive idea of a 
personification of the attributes and infinite ex- 
cellences of a Supreme, were at length wor- 
shipped. 

Nahor, the son of Serug, was an idolater of the 
same cast as his predecessors, who appear to have 
gradually declined from the true worship of God, 
to that of figures, which represented the passions 
and affections. This worship was finally received 
among the descendants of Shem, who like the 
posterity of Ham, the builders of Babel, and the 
founders of the Babylonish empire, worshipped 
the same idols. The state of things at this period 
was similar to that at the conclusion of the first 
patriarchal church ; nothing remained of the true 
worship, by which it could be known what was 
its origin in the time of Noah. So universally did 
idolatrous worship prevail throughout all the nations 
•f the east, that Nahor, the immediate successor 



64 Names and Ages of the Patriarchs. 



of Serug and the grandfather of Abraham, had 
joined in the idolatrous worship, as before mention- 
ed. 



NAMES AND AGES OF THE 
PATEIAECHS 

0F THE SieON© OKBEB, 





Born* 


Died. 


Aged* 




A. M. 






Noah * . 


. 1056 


2006 


950 


Shem . . 


, 1558 


2158 


600 


Arphaxad 


. 1658 


2096 


438 


Salah . . 


. 1693 


2126 


433 


Eb^r , . . 


1723 


2187 


464 


Peleg . . 


. 1757 


1996 


239 


Reu . . 


. 1789 


2028 


239 


Serug . ■ 


. 1819 


2049 


230 


Nahor 


. 1848 


1996 


148 


Terah . . 


. 1878 


2083 


205 


Abraham 


. 2008 


2183 


175 



Covenant icith Abraham. 



65 



This andent Noahotic church had now come to 
its final consummation. Nahor and Terah his son, 
the father of Abraham, alone remained to fill up the 
lineal descent ; but being idolaters, nothing can be 
said concerning them respecting the true church. 
We shall therefore pursue the order of the sacred 
history, which will lead us to 

THE COVENANT WITH ABRAHAM. 1 

The covenant, which was established with Abra- 
ham, was not new. It related to the comin of 

1 An opinion seems to have been entertained by most peo- 
ple, that Abraham was a person of little consequence, a private 
individual ; and if we were to be guided by many commentators, 
we should conclude that he was a farmer, a grazier, a kind of 
itinerant wanderer. But the historical vestiges of antiquity, 
which are preserved to the present day, give us a very different 
account of the patriarch. Some writers have been bold enough 
to affirm, that no particulars of the epoch of Abraham are to be 
found in ancient profane history. Such, however, may be con- 
vinced of their error by turning to Josephus, Antiq, c. 8. where 
he quotes the statement of Berosus, the Chaldean historian. 
And in Justin, lib- xxxvi. c. 2. we have the testimony of Trogus 
rompeius, who says, 'the Jews derive their origin from 
Damascus, a famous city of Syria ; their kings were Abraham 
and Israel.' See also Clemens Alexandrinus, Strom. V. and 
Eusebjus, lib. xiii. c. 12. This is also perfectly consistent with 
scripture, for we find it there stated, that he was a mighty 
prince, Gen. c. xxxui. 2. And even the sons of Ishmael* 
were twehe princes according to their nations , Gen, c, xxv, 
16. 



66 



Covenant toith Abraham. 



Messiah, and was only a repetition of the promise 
which God made to Adam ; and which he renewed 
with Noah concerning the certainty of the fulfilment 
of the ancient promise, — that the holy one should, in 
the fulness of time, appear in the world to redeem 
man. 

A command was given to Abraham, which was 
not known in any of the former churches. At this 
period, God commanded circumcision to be strictly 
observed by him and his posterity ; but when they 
went into Egypt, this rite was neglected, and was 
again commanded to be observed before they en- 
tered the holy land. 

At this period, sacrificial worship was again 
instituted by divine authority. Sacrifices were 
understood by Abraham to point to a redeemer: 
the dispensation, therefore, given to Moses, which 
by way of distinction has been called the Mosaic 
dispensation^ and this church the Israelitish 
churchy was more properly the Ahrahamic dis- 
pensation; for the primary commands given to 
Moses were only a renewal of those given to Abra- 
ham, and which had been neglected during their 
stay in Egypt. 

But the full display of this dispensation was 
not to be manifested for the term of 400 years> 
during which time they were to be strangers in a 



Covenant with Abraham. 



67 



land, not their own. In the fourth generation, all 
things respecting this dispensation were to be then 
promulgated, Gen. xv. 16. This was literally accom- 
plished; for Moses, who led them out of Egypt, was 
the fourth generation from Levi, who went into 
Egypt, viz. Levi, Koath, Amram, Moses. In this 
generation, the law, the commandments, the rites, and 
ceremonies, were promulgated on Mount Sinai, in 
the presence of the whole Hebrew nation. 

It is proper here to observe, that the worship 
of God was not wholly extinct at the time of 
the call of Abraham, for he was met by Melchizedek^ 
king of Salem, and priest of the most high God, 
By this we learn that, before the time of Moses, the 
patriarchal Monarch was also a priest, Gen. iv. 3. 
And Melchizedek, king of Salem, draught forth the 
bread and wine, and he was the priest of the most 
high God; that is, he was a priest of that order 
which had long been established for the worship of 
the God of Heaven at Salem, the ancient name of 
Jerusalem. This, as I have observed in another 
place, is mentioned by David, who refers to the 
church established by Noah, in which the priests 
were of a different order from those of the Israelitish 
church. Psalm lxxvi. In Judah God is known, 
his name is great in Israel. In Salem also is his 
tabernacle: but which should be, In Salem also 
was his tabernacle. For there was, at that period, an 



63 



Covenant with Abraham. 



order of priesthood, established among the heathen 
for the worship of idols, as we learn from scripture ; 
those nations famous for idolatry, the Amalekites, 
Amonites, Chaldeans, &c. being then powerful na- 
tions. 

Many have supposed, from what is said in the 
epistle of Paul, as it stands, in the English translation, 
that this Melchizedek was Christ, and that there 
never was such a person king of Salem. But this 
is a great error, and if admitted, it would make the 
account of Abraham's returning from the battle of 
the kings, when he was met by Melchizedek, not a 
relation of a literal, but altogether of a spiritual, 
transaction. 

In the translation the passage runs thus, Jesus, 

made an high-priest for ever after the order of Mel- 
chizedek, king of Salem, priest of the most high God, 
who met Abraham returning from the slaughter of 
the kings, and blessed him, without J ather, without 
mother, without descent, having neither beginning 
of days nor end of life, but made like unto the son 
of God, abideth a priest continually. Heb. 7. The 
passage in the original is cc7raroo§ ot^fiTcog- uysvcuXoy^r- 
o$ c no father, no mother, no genealogy,' that is, no 
descent from any sacerdotal family, as the Levitical 
priests had. This is plain from the following verses 
of the same chapter, 4, o } 6. Now? considering, horn 



Covenant with Abraham. 



69 



great this man was, unto whom even the patriarch 
Abraham gave the tenth of the spoils. And, verily, 
they that are of the sons of Levi, who receive the 
office of the priesthood, have a commandment to 
take tithes of the people, according to the law. 
But he (Melchizedek) whose descent is not counted 
from them ( i. e. the so?is of Levi) received tithes of 
Abraham, and blessed him. Besides, uyzvsuXoy^TO^ 
cannot refer to Melchizedek's having no natural 
genealogy, or natural father and mother; but the 
Apostle says, whose descent, (or register,) was not 
counted after the manner of the sons of Levi* 
For his deficiency in this kind of priestly genealogy, 
or descent from any sacerdotal family, is mentioned 
as one instance of his resemblance to Christ, whose 
genealogy is particularly traced both by Matthew 
and Luke, as not having descended from a sacer- 
dotal family, but as having sprung from Judah, of 
which tribe Moses spake nothing concerning the 
priesthood. See Parkhursfs Gr. Lex. This is 
also rendered very clear in the Syriac version of 
the Testament, which is one of the most ancient, 
and was in use when Peter was at Antioch. It is 
there said, whose father and mother were not 
written in their genealogies, viz. in the genealogies 
of the priests, for all the families of the priests, as 
well as those of other tribes, from Jacob, were 



Mite mr~b 
4M 



Covenant with Abraham. 



written in their genealogies, which were kept in th& 
temple. But as this method of registering the 
families by their names, and tribes, had its formal, 
beginning under Moses, there could be no account 
given of Melcbizedek, who lived 500 years before 
the commencement of the priesthood of Aaron, 
That there was a priesthood established for the wor- 
ship of the most high God, consequently a dispen- 
sation prior to that of the Jewish, is also evident 
from various parts of scripture. We read that, when 
the Hebrews came out of Egypt, Jethro the father- 
in-law of Moses w as a priest of Midian, and offered 
sacrifices, at which Moses and Aaron attended with 
all the elders of Israel. Exod. xviii. 12. which, 
proves that Jethro was a priest of the most high God, 
as well as Melcbizedek. 

After the time of Moses, we find that this very 
ancient order was frequently adopted. Samuel 
governed Israel, who officiated in the priestly office. 
Nor was this order of Melcbizedek confined to these 
ancient people ; it. was also the order, of the heathen 
nations to the time of Cicero, who, though he filled 
the office of the greatest temporal power in the 
world, viz. the consulate, was also a priest. Jt is 
also written that Job* who lived in the time of Moses, 
and who w as the king of Idumea^ was employed, in. 
the priestly office. Ch. i, 5, 



Covenant zdth Abraham. 



We also find that the holy sacrament was instituted 
m the most ancient church before the establishment 
of the Israelitish church, and that the bread and wine 
were used as sacred symbols; Christ commanded 
the Apostles to observe it when he took bread and 
blessed it, and brake it, and gave it to the disciples, 
and said, take, eat, this is my body, and he took the 
cup and gave thanks, and gave it to them, saying, 
drink ye all of it ; for this is my blood of the New 
Testament, which is shed for many Jor the remission 
of sins. 

Deists have frequently amused themselves by 
attempting to show that there was no necessity for 
any thing of this nature ; and have concluded that 
if there had, water would have been more proper 
than wine; as coming pure from the Creator. But 
they should have recollected, that the scripture treats 
concerning the inward and spiritual state of man, 
that this state cannot be obtained without passing 
through trials, troubles, combats, and fightings with- 
in, against the sins which do most easily beset us; 
and that by this combat, a new life is given agreeably 
$o the words of Christ, the kingdom of heaven is in 
you. Wine, therefore, was commanded to be used 
as a proper type, or figure, to represent this new 
life, having undergone a fermentation, altogether 
incomprehensible in its nature, by which a pure 



7£ 



Worship of the Serpent. 



natural spirit, or vivifying power is generated. It 
was therefore a more proper subject than water, to 
signify the sacred leaven of that divine power, which 
works in the hearts and souls of all who obey the 
commands of God, and endeavour to keep a consci- 
ence void of offence towards man. 

From this we may observe, that Christ was not a 
priest after the order of Aaron, who was a priest 
descended from the tribe of Levi, the priesthood 
being confined to that tribe ; but he was a priest 
after the order of Melchizedek, in whose person, 
and in all the priests of that and the first patriarchal 
order, the kingly or magisterial, and the priestly, 
offices were united. 

It may be satisfactory to the reader to know that, 
at the time of Abraham, 

THE WORSHIP OF THE SERPENT 

Was the worship of the Chaldeans, from which 
nation he was called to promulgate the worship of 
God. A serpent in the Egyptian language is called 
oub; and as the language of Babel, or Chaldee, 
was originally the same as that of Egypt, Oub in 
the Chaldee dialect had the same meaning. Thus 
we find that Moses, who was born in Egypt, says, 
Lev. xx. £7. A man also, or a xooman that hath a 
(Oub,) familiar spirit, or that is a wizard. Here 
the translators have rendered the word Oub, 'famil- 



Worship of the Serpent. 73 

liar spirit,' but which should have been translated 
serpent. Ch. xx. 9» And the soul that iurneth 
after such as have familiar spirits, and after wizards 
to go a whoring after them; or who go wo?*- 
shipping after them, a term used to signify a depar- 
ture from the worship of God, in allusion to de- 
parting from virtue, but which in the original He- 
brew is, and the soul that turneth after such as have 
(Oboth) female serpents.— Deut. xviii. 11* 
or a charmer, or a consulter with familiar spirits. 
In Hebrew, the ;noun is singular, viz. or a consulter 
with (Ob) a serpent . — 1 Sam. xxviii. 3. And Saul 
had put away those that had familiar spirits. In 
the Hebrew, And Saul had put away those that 
had (Oboth) female serpents. — Ver. 7. And 
Saul said unto his servants, seek me a woman that 
hath a familiar spirit. In Hebrew, that hath (Ob) 
a serpent. — -Ver, 9. how he hath cut off those that 
have familiar spirits. In the original, that have, 
(Oboth) female serpents. — 2 Kings, xxi. 6. 
and dealt with familiar spirits. In Hebrew, and 
dealt with (Ob) a serpent, in the singular. — Ch, 
xxiii. 24. Moreover the workers with familiar spirits, 
and the wizards and the idols. In Hebrew, more- 
over, (Oboth) the female serpents, and the 
wizards, and the images, and the idols. — 2 Chron. 
xxxiii. 6. and dealt with a familiar spirit. In 
Hebrew, and dealt with (Ob) a serpent \ 

G 



74 



Cause why Darnel teas cast 



The apocryphal scriptures are in conformity with 
the above, for in the narrative which is given con- 
cerning the destruction of the idol Bel and the Dra- 
gon by Daniel, or as it should be rendered, 
Bel's Dragon, or Bel's serpent, we have a 
satisfactory reason given why he was cast into the 
den of lions, Daniel had convinced the king, that 
the worship of this creature was inconsistent with 
reason, and that he had been imposed on by the 
priests of this serpent temple; he therefore undertook 
to destroy the serpent idol. 1 This being accom- 
plished, the people finding that their religion was 
in danger of being destroyed, demanded Daniel, 
and the king reluctantly delivered him up to appease 
their wrath, and he was cast into the den of lions. 
That this was the principal cause will appear, if we 
attend to the book of Daniel ; for we there find that 
idolatry was at this time abolished. The circumstance, 
however, of being cast into the den, is assigned to no 
other cause but that of his worshipping God and 
refusing to obey the impious decree of the idolatrous 
Babylonians. But it is remarkable that both these 
causes, viz. the destruction of the Dragon Serpent, 
in the Apocrypha, and the non-compliance of Daniel, 
are said to be at the same period of the history. 

5 See Apocryph. c. v. 



into the Ben of Lions* 



75 



It is reasonable to conclude that the lords of 
Babylon, who themselves had been accustomed to all 
that pomp and splendor, which was displayed in 
their idol worship, and to which they had been 
brought up from their infancy, were partial to it ; 
and seeing also the effect, which the destruction of 
their idols had on the superstitious Chaldeans, craft- 
ily prevailed on the king to sign a decree, that who- 
ever should ask a petition of any God, or man, save 
of the king,for thirty days, should be cast into the 
den of lions, Dan, vi. 7. 8. By this they knew 
that they should entrap Daniel, that they should be 
revenged on him for the insult offered to the religion 
of their fathers, and thus appease the rage of the 
people. This shows us how valuable the Apo- 
cryphal scriptures are for confirming and explaining 
many particulars in the prophetical books. For 
here we have the cause of Daniel's being cast into 
theden of lions, viz. becausehehad destroyed their idol r 
and had convinced the king of the folly and wicked- 
ness of idolatrous worship ; the particulars of which 
do not appear in the book of Daniel. 

In the time of the kings of Israel, the worship of 
the Serpent, which was then the polite worship of 
the eastern nations, was observed among them, 
2 Kings, xvii. 4. lie removed the high places, and 
brake the images and cut dozen the groves; and 
brake in pieces the brazen serpent that 



76 



Worship of the Serpent, 



Moses had made, for unto those days the children of 
Israel did hum incense unto it. So that we find, 
this worship of the Egyptian Oub or Serpent, was 
general 800 years after the time of Moses ; the very 
serpent he had set up in the wilderness having been 
preserved among them, to which they burnt incense. 

Among the idolatrous nations, who descended 
from Ham, and who inhabited the principal coun- 
tries of the east, the serpent was universally wor- 
shipped. In the history of the degradation of man, 
as recorded in scripture, who undignified his nature 
by bowing to stocks, stones, and inanimate things; 
there does not appear to be any species of idolatry 
so ancient as that of the serpent ; which was, no 
doubt, the most prevailing worship of the antedilu- 
vian w orld. We have an account of no more than 
eight persons who were saved in the ark, one of whom 
began the abomination of the old world, by intro- 
ducing this worship instead of that of the living God. 

To some it may appear wonderful that the ser- 
pent, 1 an animal so disgusting above all others, 

1 Some writers have said that they cannot believe the 
serpent is more remarkable for its craft or subtilty, than 
any other beast of the field; and thus have attempted to 
invalidate the divine testimony. But for a particular account 
of the craft or subtilty of the serpent, proving that passage 
to be true where it is said, Now the serpent was more 
subtle than any beast of the field ; see 1 the Ophion, or the 
theology of the Serpent*' 



Worship of the Serpent. 



77 



should become an object of adoration. But such 
persons will do well to remember that things of this 
nature are not done at once, but by degrees. The 
history of the subtilty of the serpent in Paradise was 
preserved by the posterity of Adam, and in process 
of time by way of visible representation, the figure 
was placed in their temples to remind them of the 
certainty of this transaction, and at length became 
the object of their adoration. This was the reason 
why the Israelites were commanded to destroy their 
altars, cut down their groves, and to burn their gra- 
ven images with fire. 

But when the Israelites were led by Moses through 
the wilderness, when the brazen serpent was set up 
by which they were cured, the fame thereof spread 
to the distant nations of the eastern world like a 
flood : this was a confirmation to them that it 
possessed a virtue above every other creature* 

Nothing was grand or dignified without the 
image of the serpent; it became an idol, -was 
placed among the constellations, and divine honors 
were paid to it. This was the original cause in 
after-time of that universal veneration for the ser- 
pent : it crept into every corner of the east, and 
the temples of the heathen nations swarmed with 
images of serpents, 



78 



Worship of the Serpent. 



The allegory of the ancient Mercury appears 
to have had its rise from the serpent. He was 
represented with a caduceus, around which were 
two serpents ; and had also wings at his head, as 
was said above. 

I have frequently remarked that this species of 
idolatry in its origin did not consist in the unmean- 
ing adoration of the image, or figure, but was 
introduced to represent the passions and affections 
in man ; such was the principle of circumspection, 
subtilty, or prudence of the sensual principle. 
For which qualities it was then, and is allowed by 
the best writers on those subjects, to be more fa- 
mous than any other animal : and therefore a more 
proper subject could not have been chosen in out- 
ward nature to represent those qualities in man. 
This was the custom of the first race of men, as 
is obvious from the scriptures, where we find that 
clean and unclean beasts, are introduced by the 
inspired writers, to signify the pure and impure 
affections; agreeing with the natural propensities 
of the animals mentioned. Thus as the serpent 
among the primaeval people, signified in a good 
sense the principle of circumspection or prudence, 
to watch over the appearance of evil ; so in an 
opposite sense it also was meant by them to represent 
the subtilty of the sensual principle in those, who 



Worship of the Serpent. 73 



were perpetually watching to commit evil, by the 
gratification of that passion to the injury of others ; 
for perpetual watching is a peculiar property of 
this creature. Hence they understood by the wings 
at the head of the ancient Mercury, the affections ; 
which are best signified by wings, the head being the 
seat of the affections, and wings were used as descrip- 
tive of the swiftness, with which the mind flies to 
the object of its affection. By the serpents around 
the caduceus the sensual principle is meant; and 
by the caduceus or rod, in the hand of the image, 
a rod being the ancient emblem of power, they 
meant that power which man ought to acquire, 
that he might bring the sensual principle into due 
order, so as to govern himself according to the 
precepts of the scripture. The evil therefore did not 
consist in figuratively interpreting these things; 
but by confining their views to that visible person- 
ification, which led them to look on them only 
externally, instead of viewing them, as represent- 
ing the conquest of their own passions and evil 
propensities. Thus at length these visible repre- 
sentations became so familiar, and the indulgence 
of their vices so agreeable, that they contented 
themselves with external worship, and adored only 
the idol. 



80 



PATUIAKCH IS A AG, 

According to the law of primogeniture, was the 
appointed branch, from whom the promised Messiah 
was to come : therefore it is said, cast out this 
bond woman and her son, for the son of this 
bond woman shall not be heir with my son, even 
mitk Isaac. Agreeably to ancient custom, the 
bond son, who is one not born in lawful wedlock^ 
had no right to inherit, as is the case at this day 
in all civilised nations. 

Some deistical writers have thought that there 
was a degree of cruelty in the conduct of Abraham 
towards Hagar, when he thus complied with the 
request of Sarah. But this was nothing more 
than what is lawful and right in the present day. 
Ishmael was not a child; he was at this time 
fourteen years old : neither does it appear that 
either Hagar, or Ishmael, were neglected by Abra- 
ham. It is said of Ishmael, he dzvelt in the wil- 
derness of Par an, and his mother took him a 
wife out of the land of Egypt, i. e. of the 
lineage of Hagar, who was an Egyptian. Now 
as Abraham was a shepherd king, and the richest 
man in all the east, there can be no doubt that 
he provided sufficiently for his son Ishmael. This 
will appear evident if we turn to the £5th chapter. 



The Patriarch Isaac, 



8! 



of Genesis, where we find that though Abraham 
had six sons besides Ishmael and Isaac, yet these 
two only were present, and performed the chief 
rite at the burial of their father, ver. 9th. and 
his sons Isaac and Ishmael buried him. In the 
13th and following verses, the sons of Ishmael, 
twelve in number, are said to be princes of the 
country: These are the sons of Ishmael, and these 
are their names, by their towns, and by their 
castles, twelve princes according to their nations, 
which coukl not have been the case, unless they 
had received great riches from Abraham, 

Abraham, having observed that Ishmael had 
given countenance to the idolatry of Canaan, by 
marrying the daughter of an idolater, determined 
to prevent any thing of this nature happening 
to his son Isaac, by giving him a wife of his own 
kindred, who had not joined the gross idolatry of 
the age. He accordingly commissioned his conr 
fidential servant to go on that business, saying, 
thou shalt not take a wife unto my son of the 
-daughters of the Cana unites among whom I dwell, 
but thou shalt go unto my country, and to my 
kindred and take a wife unto my son Isaac, I This 
being done, the dispensation which God had deign- 
ed to give to Abraham, was delivered to Isaac, 
who in process of time had two sons ? 



8<2 



ESAU AND JACOB, 

Esau, according to custom and the Iavv of the 
land, being the first-bom, was to have succeeded his 
father Isaac, as the visible head of the true church* 
It is therefore necessary to ascertain what was the 
real cause of the rejection of Esau from the govern- 
ment of church and state. 

Deists h?ive said, because we read, Mai. i. 2> 3- 
I loved Jacob, and I hated Esau,, that Esau could 
not be blamed if this w ere true, and thus they have 
endeavoured to represent the scriptures as inconsis- 
tent with the philanthropy, which must necessarily be 
exercised by the divine being. But there appears 
to be sufficient reason for the rejection of Esau, 
even as the narrative stands in the translation. It 
is said, that Esau took to wife Judith the daughter 
of Beeriy the Hit til e, and Bashemath the daughter 
of Elon, the Ilittite, z&hich we're a grief of mind 
unto Isaac and Rebekah, And in the 28th chap. ver. 
8, 9- And Esau seeing that the daughters of 
Canaan pleased not Isaac his father, then went Esau 
unto Ishmael and took Mahalath the daughter of 
Ishmaely Abraham's son, to he his wife* Thus we 
find that Esau, by connecting himself with the pro- 
fessors of idolatry, preferred the idolatrous worship 



Esau and Jacob. 



83 



as Ishmael had done, to the worship of God, as it 
was delivered to them by Abraham. 

It appears then that Esau approved of the idol- 
atrous worship of the Canaanites, which was the 
real cause of his being rejected from the primoge- 
niture ; and he confirmed this by the rejection of 
his birth-right in the contract he made with Jacob* 
But in order to form a right conclusion concerning 
this matter, it is necessary to attend to the whole 
narrative; for it seems a trivial thing to give as 
a consideration for so valuable a privilege, only a 
mess of pottage. 

Isaac now drew near to the verge of the grave, 
and according to the nature of the dispensation 
given to Abraham, the communication of a divine 
authority was also given to him, who was to be con- 
sidered as the visible head of the true church of God ; 
in order to promulgate the certain accomplishment 
of the ancient promise concerning the coming of 
the Messiah; which was to be communicated by 
sacrifice and blessing : as typical of him the great sa- 
crifice, who was to bless man by redemption. 
Accordingly we read in the 7th and 9th verses of the 
27th chapter. Bring me venison^ and make me savoury 
meat, that 1 may eat and blessthee before the Lord be- 
fore my death. Go now to the flock, and fetch me from 
thence two kids of the goats. We have found that 



84 



Esau and Jacob. 



sacrificial worship was to be observed by Abraham 
and his successors, and that nothing was acceptable 
to God without a sacrifice. We find also that this 
blessing was not to be in the common way of 
blessing, but it is dignified with the appellation of 
blessing before the Lord. By which phrase in 
scripture is always understood before the altar of 
the Lord, where he condescended to receive the 
sacrifice ; otherwise it would have been improper 
to have said, before the Lord. For as it is under- 
stood, according to the common acceptation of the 
words, they were before the Lord, in every action 
of their lives. It must therefore appear that this 
w r as a sacrificial repast before the altar of the Lord, 
emphatically termed in Hebrew, before the face 
of the Lord, which was more immediately so, as 
there he deigned to commune with man. See 1 
Kings, xiii. 6. Intreat now the face of the lord 
thy God, that my hand may be restored me again. 
From which we are authorised to conclude, that 
the blessing of Isaac consisted in committing the 
great charge he had received from Abraham con- 
cerning the sacrificial worship, which was a mani- 
festation of their faith that the Messiah would come 
and redeem man, at whose coming the sacrifices 
and ceremonies were to cease for ever. 

That this preparation was for a sacrifice of this 



Esau and Jacob. 



85 



nature will appear, if we attend to the narrative, and 
the custom on these occasions as recorded in the 
scripture. The above passage, go to the flock and 
fitch me two kids of the goats, evidently refers to 
the sacrificial worship, agreeably to the dispensation 
given to Abraham, and that these two kids were 
male and female, or where was the necessity for 
killing two kids ? which order was also observed in 
the Israelitish church. Exod. xxv. 18. Thou shalt 
make two cherubims in the two ends of the mercy- 
seat. The word cherubim is the Hebrew word, the 
pronunciation of which is retained in the European 
languages. It means a likeness of the Divine Ma- 
jesty ; for as God created man and woman, a 
likeness of himself, Gen. i. 26. so he appointed the 
two cherubim, as representative of the male and fe- 
male, when our first parents fell from this state of 
perfection. This was done to remind them, not only 
of the state, in which they were created, but also 
that by obeying his commands, which they were to 
receive from the mercy-seat between the cherubim, 
to which there was no approaching but by sacrifice^ 
they were taught that they might regain that state of 
happiness, in which they were created. The same is 
signified, Exod. xxviii. 9, 1£. concerning the two 
Onyx stones, on which were engraven the names of 

H 



*6 



Esau and Jacob. 



the twelve tribes of the Hebrews, and which 
were to be put upon the Ephod, on the shoulder of 
Aaron, who was to bear them before the Lord. 
This plainly refers to the Messiah who was to bear 
the sins of the people, male and female, of whom it 
is said, and the government shall be upon his shouU 
der. Again Exod. xxix. 38. Now this is that 
which thou shalt offer upon the altar; two lambs of 
the first year . Lev . xvi. 5. two kids of the goats for a 
$in offering, ver. 7. and he shall take the tzoo 
goats and present them before the Lord. It is also 
proper to remark that as wine was used, m the most 
ancient times before Abraham, in the true worship 
of God as a divine symbol; so accordingly we find, 
that at this sacrifice it is written, and he brought him 
wine and he drank. Thus we learn that this re- 
quest of Isaac, who was then near the time of his 
death, was not to gratify his palate by eating, as 
Deists have frequently represented, but it was a 
solemn sacrifice, for a sin offering, as a represent- 
ative of our great and eternal sacrifice, who came to 
offer up himself the just for the unjust. 

Some have thought that the great distress of 
Esau, because Isaac had given the blessing to 
Jacob, was occasioned by a fear of being deprived 
of the property of his father at his death. But 
this was not the case, for he is informed in the 



Esau and Jacob. 



same words as were spoken to Jacob when Isaac 
blessed him, that his dwelling should be the fatness 
of the earth, and the dew of heaven. This in 
the letter refers to an equal participation of the pro- 
perty; so far, therefore, the blessing of Jacob, 
and the blessing of Esau, as to things of a temporal 
nature, were equal. This appears evident at the 
death of Isaac ; as Esau succeeded to his portion 
©f the property of his father, which was great. 
For, after the death of Isaac, Esau took all that 
he had in the land of Canaan, and went unto 
mount Seir ; where he was received as a prince, 
his sons as princes, his grandsons as dukes : Gen. 
xxxvi. 15. and finally his descendants became 
sovereigns of the land of Edom. So that it is neither 
consistent with reason nor scripture to suppose 
that Esau, concerning whom it is said, his riches 
were great, should be distressed for a simple mess 
of pottage, when his wives, his sons, and his daugh- 
ters, and all the persons of his house, w ere living 
in plenty, and were the richest people of the land. 
Gen. xxxvi. 6. 

Esau, however^ having, contrary to the divine 
command, made a league with the idolatrous people 
of the land, and having joined himself to them in 
their worship of idols; was not a believer in the 
coming of the promised Messiah. He indeed 



88 



Esau and Jacob. 



esteemed this birth-right in his line of no more value 
than a mess of pottage, which is a customary phrase in 
Hebrew for any thing that was considered in a 
contemptuous light, or as being of little or no 
account. The great distress, therefore, of Esau, 
because Isaac had given the blessing to Jacob, 
could not arise from supposing that he had lost 
the privilege of the Messiah's coming in his line. 
There is one subject, however, mentioned by the 
sacred writer, which appears to have been the 
real cause of his distress. We have seen that the 
birth-right, which the patriarchs Isaac and Jacob 
had in view,, was the communication of the cer- 
tainty of the coming of the Messiah, and the 
establishment of the visible head of the church, 
which was already understood by a solemn oath 
to have devolved on Jacob, because he was a 
worshipper of the true God. But the birth-right, 
to which the idolator Esau directed his attention, 
was that of temporal power and riches only; 
which, according to the order of that dispensation, 
were to descend by solemn ratification to the first- 
born son 5 and this seems to have been the intention 
of Isaac when he called Esau. This is called by 
Esau, my birth-right, chap. 27. ver. 36. 

From the most ancient times before Abraham, 
we find that the ruling patriarchs had the privilege 



Esau and Jacob. 



89 



of confirming temporal power to be exercised 
by their successors ; and this was the blessing 
given by Isaac to Jacob and his posterity. Gen. 
xxvii. 2Q. Eet 'people serve thee, and nations bozo 
down to thee; be lord over thy brethren, and let thy 
mother's sons bow down to thee ; and it shall come 
to pass zvhen thoushalt have the dominion, that thou 
shalt break his yoke from off thy neck. Hence it was 
said, and Esau hated Jacob. All this was literally ac- 
complished, for the descendants of Jacob subdued 
the descendants of Esau. When the descendants, 
however, of Esau got the dominion, which was 
after they became kings of Edom, they threw off 
the yoke, agreeably to the w 7 ords of the patriarch 
Isaac in his blessing to Esau. 

Thus we find that the distress of Esau arose 
from the circumstance of his father Isaac having 
solemnly, by an offering before the Lord, confirmed 
the temporal power on Jacob and his posterity* 
This order of things was given to the supreme 
patriarchal king or head of the true worship of 
God from the beginning of the most ancient church 
to the time of Abraham. For he was ranked as a pa- 
triarchal prince by the king of the country when he 
went into Egypt. Gen. xxvi. 16. And Abimelech said 
unto Isaac, go from us : for thou art much mightier 
than we. 



go 



Esau and Jacob. 



We are by this means enabled to make a proper 
distinction between the birth-right of Esau, and 
the blessing of Jacob; and to account for the dis- 
tress of the first-born of Isaac, who had solemnly 
renounced the right of primogeniture, as it respected 
the coming of the Messiah from him. He looked 
only for temporal power which had, contrary to 
his expectation, and even the intention of Isaac, 
been confirmed by sacrifice on Jacob, from 
whom the Messiah was to descend in the believing 
line, in which the true w orship of God was preserved. 
This also appears from the original words, 
Ish taam, which are translated, 'a plain man; 9 
but these words literally translated read thus, ? a 
man of perfection/ alluding to the true worship 
of God, which was perfect worship, in contradistinc- 
tion to that of idols, to which Esau was attached. 
The septuagint render the Hebrew nearer to its 
true meaning by olttKolo-tos, 'without guile: 9 thus 
they apply the original words to the man, but the 
Hebrew refers to the perfection of the true worship 
of God, instead of referring to Jacob. From 
which it must appear, that as Jacob believed in 
the fulfilment of the promise that the Messiah should 
come to redeem man, it was said with propriety^ 
I loved Jacob, and I hated Esau* 



91 



THE PATRIARCH JACOB 

Now became the visible head of the true church 
of God, and the sacred writings of the ancient 
churches remained with him, such as the book of 
the wars of Jehovah, the book of Jashur, and 
others mentioned by the venerable penman Moses. 
Jacob and his twelve sons left the land of Canaan, 
and took up their abode in Egypt, until by a 
divine power they were delivered and restored 
to their own land. 

But an objection has often been made by Deists 
to this part of scripture; viz. when the promise 
was made to Abraham, we read ; Know of a surety 
that thy seed shall be a stranger in a land that 
is not theirs, and shall serve them, and they shall 
afflict them , four hundred years. But in the fourth 
generation they shall come hither again ; but it 
appears that they were only two hundred and fifteen 
years in the land of Egypt. 

It is not strange that Deists have objected to 
this, when many commentators have given different 
statements respecting it. If, however, we add the 
years of Koath, Amram, and Moses, it will show 
that they could not have been in Egypt four 
hundred years, Koath the son of Levi, then a 



gt The Patriarch Jucobn 



child, went with his father into Egypt, and died 
aged 1 33 years ; his son Amram, the father of 
Moses, lived 137 years; and Moses was eighty 
years old when he led the Hebrews out of Egypt : 
these added together make no more than 350 years* 
From this number when he went into Egypt, we 
must subtract the age of Koath, the years that 
Amram lived with his father Koath ; and the years 
that Moses lived with Amram; which would 
reduce the number 350, to 215 years, this being 
the time they lived in Egypt. 

Paul reckons, that from the first promise made 
to Abraham, to the promulgation of the law in 
the first year of the Exodus, 430 years, £15 were 
expired when they went into Egypt. These are 
computed from the time of Abraham's arrival in* 
Canaan, viz. twenty-five years from the time of 
the promise to the birth of Isaac, sixty years to 
the birth of Jacob, Gen. xxv. 26. who was 130 
when he stood before Pharoah. xlvii. 9. being 
£15 years of their sojourning in Canaan, before 
they went into Egypc. From this, which is the 
scripture statement, it appears that they were exact- 
ly £15 years in Egypt 



r 



Names and Ages of the Patriarchs. 9S 

NAMES AND AGES OF THE 
PATRIARCHS 



OF THE THIRD ORDER. 



A.M. 


Born. 


Died. 


Aged* 


Abraham 


. 2008 


2183 


175 


Isaac . . 


. 2108 


2288 


180 


Jacob . " . 


. £168 


2315 


147 


Levi . . 


. 2255 


2392 


137 


Moses 


. 2433 


2553 


120 



Moses, therefore, was the last of the patriarchs: 
he was the son of Amram, born in Egypt during 
their persecution. Am ram was the grandson of 
Levi, who had lived upwards of thirty years with 
Isaac, so that he had received all his information, 
as well as the sacred writings, from the patri- 
archs. 



THE WORSHIP OF THE ANCIENT GRE- 
CIANS 

Has been said by some writers to have descended 
from the Egyptians, Babylonians, and Arabians., 



94 Worship of the ancient Grecians. 

But it does not appear that we can, with any 
degree .of certainty, trace the Grecian mythology 
so far back as the time of Moses. We have 
authority, however, for concluding that their altars- 
were first sprinkled with the waters of Canaan, 
after the Hebrews had returned from Egypt. 

We certainly are not authorised to charge the 
most ancient Greeks with polytheism, or with 
worshipping a plurality of Gods. It appears from 
all their writers that they acknowledged but one 
God only, the maker and preserver of the 
world. Homer describes the Gx)ds at one time 
as asleep on their couches,- — 

c Alh but the ever-wakeful eye of Jove* 

Pythagoras says, " God is one, and all in all, the 
light of all powers, the beginning of all things, the 
torch of heaven. Father, life, mind, and motion 
of the universe." Empedocles, "From this one 
entity proceed all things that have been, are, and 
shall be." The same Bible-truth was supported 
by Parmenides, Thales, Anaxagoras, and others 
of that age. Socrates was put to death for as- 
serting the unity of God ; and Plato observes, 
u God is that entity, which hath being in himself, 
the beginning, middle, and end of all things; 9 ' 



Worship of the ancient Grecians. 95 

Jamblicus, "God is sufficient in himself, goodness 
itself, the fountain, and root of all things, intelli- 
gent, and intelligible." Proclus, " King of all 
things, the only God, who produceth all things 
of himself, the end of ends, and first cause of all 
operations .* Simplicius, " from him proceeds 
all light, all truths from the divine truth, the 
beginning of all beginnings, the source and origin 
of all goodness, the cause of causes, God of Gods." 
Plotinus the Platonist, and Porphyry his sue* 
cessor, with the rest of that sect, write to the 
same effect 

The unity of God was also asserted by the Stoics, 
Epictetus says " There is but one God, the governor 
of all things, who is not ignorant of our works, 
words, and thoughts." This great truth was ac- 
knowledged by all the ancient Greek theologians : 
Chrysippus, according to Plutarch, says, " there 
cannot be any other beginning but from Jupiter, 
who is the nature and providence of all things." 
Also Aristotle and his followers acknowledge "an 
infinite and eternal mover, the cause of causes, the 
Father of the Gods and men, the preserver of the 
world." Orpheus says, " The great King is seated 
in Heaven, he is invisible, yet seeth all things." 

All the Greek writers agree in stating the ancient 
Grecians to have had one supreme and eleven subor- 



96 Worship of the ancient Grecians. 

dinate gods, viz. Jupiter, Saturn, Bacchus, Apollo, 
Mars, Minerva, Diana, Juno, Venus, Ceres, Mer- 
cury and Vulcan. These, in after-ages, or at the 
time of Homer, about 1000 years before Christ, ap- 
pear to have been worshipped by them. The truth 
is, when the Hebrews came out of Egypt, the 
Greeks being neighbours had heard how the twelve 
tribes were delivered, and by what mighty power 
they conquered the land of Canaan. This was, no 
doubt, the reason why the Greeks committed these 
deities to the pages of their mythology : who were 
afterwards personified, applied to their principal 
leaders, and worshipped. 

I shall therefore draw a parallel from the most 
approved writers, between the patriarchs and 
those called the heathen Gods; and when the 
circumstances which are related concerning these 
deities, are shown to be the same as are recorded 
by the sacred penman, it will be allowed that the 
mythology was framed from the scripture, or that, 
agreeably to their significant representative method 
of writing, these writers conveyed the truths of 
the scriptures in such allegorical figures. 

Eusebius has given us much information respect- 
ing this subject, from Sanchoniathon the Phoeni- 
cian historian, who says, "the great God Elton 
generated the heaven and the earth." Elion is 



Worship of the ancient Grecians. 9? 



a Hebrew word, which was literally copied by 
the Greeks, Iklovv, and which means the most high* 
The same word is applied to God. Gen. 14th, 
El Elton. God most high. 

The wife of Elion is said by the above writer 
to be Berith, a Hebrew word which means, cove- 
nant, so it is rendered in the translation, but it 
more properly means, a purifying sacrifice; which 
God ordained for his people; and which was 
considered by the church as the mother of mercy. 
The Phoenicians and the Canaanites supposed that 
this Berith was a goddess, the wife of Elion 
the most high. And hence we read, Jud. viii. 33. 
that the Israelites, after the death of Gideon, 
fell into the idolatry of the heathens, and worship- 
ped this Phoenician idol. Baal- Berith means 
'the Lord of the covenant? or, ' the Lord of the 
purifying sacrifice* 

It appears evident that the Saturn of the heathens 
was Noah : Saturn w r as called by them, the father 
of all, — a preacher of righteousness — that under Saturn 
all things were each other's in common — that under 
Saturn's reign, all was peace; it was therefore 
termed the golden age — that all men used one 
speech — The wife of Saturn was called Rhea, or 
earth. Noah was called, a man of the earth, or 
a husbandman — Saturn is said to be a planter of 

I 



98 Worship of the ancient Grecians. 

vines, as Noah planted a vineyard — It is recorded of 
Saturn that he drank the juice of the grapes, and was 
drunken — that he was the author of a law, which for- 
bade the Gods to behold the nakedness of men, al- 
luding to the crime of Ham — Saturn is said to have 
arisen with his wife and children from the sea — like 
Noah after the deluge — A ship was one of the 
symbols of Saturn, in which he sailed about the 
world — Saturn, like Noah, foretold Deucalion's 
flood — Saturn is said to have devoured his own 
children, except three, Jupiter, Neptune, and Pluto : 
which alludes to Noah, and his three sons, Shem, 
Ham, and Japhet — Saturn and his three sons di- 
vided the world, the same is said of Noah. 

Janus, as well as Saturn, in the Mythology, 
without doubt, refers to Noah. The Latins appear 
to have derived it from Jain, ' wine, 9 adding 
the masculine termination, us, which makes Jainus? 
or Janus, a door, or entrance ; a name very propeF 
for Noah, who, on his entrance into the new world 
when he descended from the Ark, was the first 
who planted the vine. 

It must necessarily be allowed that Neptune 
was Japhet the son of Noah. Bochart derives the 
name of Neptune from iTDM Niphtha, which 
belongs to Niphal, or the passive conjugation of 
UTS Patha, 'to enlarge: 9 Hence it is said of 
Japhet, Gen. ix. 27. God shall enlarge Japhet. 



Worship of the ancient Grecians. 99 

Neptune was called by the ancient Greeks 
lloosti&v which has a similar meaning with Japhet. 
Herodotus says that the nocsti&v was used by the 
Lybians, who worshipped this idol. This word 
is verbatim the same as the Phoenician JJD^S) Pesi- 
tan, from the root tDttfS Pesit, ' to rush from con- 
cealment] as Japhet from the Ark, 6 to spread 
abroad> to expand:' from which it appears that 
the Hebrew, Phoenician, and Greek have the 
same application, and mean Neptune or Japhet. 
Bochart says, 1 Japhet passed for Neptune the 
God <of the sea, because his portion was in the 
Islands and Peninsulas. So Laotantius, a All the 
maritime places with the Islands belonged to Nep- 
tune. 

The Phoenicians and the Greeks style Jupiter 
Zev$ Zeus. This wordis derived from Dll Ham, which 
in both Hebrew, Phoenician, and Greek, means 
? heat.' The Egyptians soon after the flood, called 
Ham the father of Egypt, 3 which appears perfectly 
true, for Egypt is called in scripture, both by 
the name of Mitzraim, the son of Ham, and of 
Ham also. Psalm cv. 23-27. Israel also came 
into Egypt, and Jacob sojourned in the land of 



1 Phaleg. 1. 1. C. 2. 

2 De falsa Relig. i. 1. C. 11. 

3 Vossius dc Idolat. 1. 1. C. 27. 



100 Worship of the ancient Grecians. 



Ham. Ham was written by the Greeks *A^\x,w 
Amnion. Hence he was called Jupiter Ammon. 

Sanchoniathoiij and Philo-Biblius call Jupiter 
Tsedek, which is literally taken from pHS the hebrew 
word for 'Just. 9 Jupiter is also called, Taranis, 
which means Ho thunder; from the Phoenician 
word EDiHil tarem, and the hebrew HQjn rangmah, 
i thunder.' 

Jupiter is evidently derived from IT Jah, so called 
by the Greeks Ja, and 7rxTYjp, father, i. e. Ja, 
or Jehovah father. The circumstances, and acts 
attributed to Jupiter are evidently taken from the 
scripture. Jupiter is said in the Mythology to 
have rebelled against his father Saturn, as Ham 
rebelled against Noah. 

Juno, in the Mythology, is fabled to be the 
wife of Jupiter. It is proper to remark that, among 
the heathen nations, the sun and the moon were 
their primary idols, and in reference to these two 
idols the prophet says, Bel boweth down, Nebo 
stoopeth. Isaiah xlvi. 1. — Bel signifies the sun, 
from the Hebrew ^ El, ' God, 9 the sun being 
the supreme object in all nature, and the soul of 
animal life. Hence also the Greek 'HA, or 
the sun ; and as the Babylonians applied this word, 
btf El, or Bel, to the sun, so they applied )2Z 
Nebo, to the moon, as the word in connection 



Worship of the ancient Grecians. 101 

with bn El, signifies, for Nebo means to increase 9 
and in connection with the sun, means the moon 
when increasing in light : thus it appears that 
we have a true understanding of this passage of 
scripture. 

Apollo was also one of the appellatives of Joshua, 
9 Airdh\oov Apollon means ' to destroy/ so Joshua 
was a destroyer, commanded to destroy the idola- 
trous worship of the Canaanites — Joshua in hebrew 
means a saviour, thus by destroying the idolatry 
of the Canaanites, he was appointed to be the 
saviour of the Hebrews. 

The name of Apollo has never been carried further 
lack than the time of the ancient Greeks before 
the time of Horner^ but it is evidently derived 
from the Hebrew rV?3n Hapolaah, ( to separate, 
divide. 9 The vulgate renders Exod. ii. 7. quanto 
miraculo divide!, to divide miraculously ; to separ- . 
ate between the good and evil— to pronounce 
judgment — to intercede between the judge and 
the criminal — A wonderful separation, exceeding 
experience, pozoer or expectation. 1 Gen. xviii. 14. 
2 Chron. xxvi. 15. All which most eminently 
applies to Noah, who was appointed to pronounce 
judgment, to intercede— and finally to separate 
until judgment was executed. 

History and tradition had handed down to the 
1 Vide Parkhurst, 1. i, 



102 Worship of the ancient Grecians. 

ancient Greeks all the circumstances of the floods 
and the destruction of the old world, by this 
n^Sil, miraculous judgment, from which word 
they framed the word 'AnoWwv Apollon, e to destroy. 9 
This also gave rise to the Delphic Oracle: for 
as Noah had been a wonderful oracle to the 
Antediluvians ; so the ancient Greeks built a mag- 
nificent temple at Delphos, and erected a statue 
to perpetuate that awful miracle, and the mail who 
had been obedient to the divine command. In the 
hand of the statue they put a golden bow mentioned 
by the Greek poets,— 

u He from his golden bow." 

Which was taken from scripture in the narrative 
sifter the flood, viz : I do set my bow in the 
cloud. 

Diodorus, speaking of Apollo, says, that by 
the wars of the Gods, the Giants became extinct* 
Nothing can more accurately point out the period 
of the Deluge. In (pen. vi. 4. it is said, There 
were Giants in the earth in those days: and by the 
judgment of God the whole race was swept from 
the face of the earth except Noah and his family, 
the Giants, or great men, together with all of 
inferior degree, appear to have been swallowed in 
the universal ruin. 



Worship^ of the ancient Grecians. 105 

Apollo is rendered famous by Homer for destroy- 
ing Typhon; Python and Typhon are only dia- 
lectic variations, they mean the same man, viz* 
Og, the king of Bashan, as follows under Hercu- 
les. 

Bacchus, from the place where he obtained a 
knowledge of all the learning of the east, was 
called Dionysius ; i. e. Dio, and Nisi. Plutarch 
mentions the flight Jtovuxoy, of Dio-nysius. Homer 
speaks of the city Nisa, sacred to Bacchus. Nisi 
was a city close to a mountain in Arabia near Egypt, 
where Moses was received when he fled from 
the face of Pharoah. At Nisi he resided forty 
years, and was instructed in mount Sinai respecting 
the rites and ceremonies of the worship of God, 
For this reason it was that he erected an altar 
there, which he called Jehovah Nisi. Exod. xvii. 
15. The same is said of Bacchus by Ovid. 
" Bacchus was instructed in the highest wisdom in 
a mount of Arabia called Nisi." Diodoms Siculus 
informs us, that the ancient Brachmans acknowledg- 
ed the whole system of their civil and religious 
policy to have been derived from Dionysius ; that 
in consequence of their veneration for that person- 
age, who introduced the knowledge of religion 
and literature into India, divine rites were instituted 
in honor of him. 1 



J Ind. Antiq, 



104 Worship of the ancient Grecians. 



It is proper to remark that Nisi, and Sinai 
have a similar signification. Sini in hebrew, by 
putting the 2 N. before the D S. is Nisi; and as 
WD Sini, has the same meaning, as crlvoo to hurt, 
or wound, which is derived from it ; and as 
Nisi means a refuge, a banner; so Moses, by 
a change of the letter called the altar Nisi, and 
yet preserved the meaning of the root Sini, saying 
in effect, Jehovah, who is my defence, will wound 
all who shall sacnlegiuusly ascend his holy moun- 
tain. Exod. xix. ver. 21. 

Bacchus is said in the Mythology to have been born 
in Egypt; put in an ark and exposed to the waters ; 
the same is recorded concerning Moses. Bacchus 
had two mothers, so had Moses, his ozcm mother, 
and the daughter of Pharoah — The flight of 
Bacchus was toward the Red sea ; so was thejiight of 
Moses — One of the symbols in the theology of 
Bacchus was a serpent; Moses set up the brazen 
serpent in the wilderness — -Bacchus had great num- 
bers of women in his army ; so had Moses in his 
journey to Canaan — Bacchus is said to have dried 
up the rivers Orontes and Hydaspes by striking 
them with his Thyrsus, and passed over them ; 
Moses divided the red sea, and the river Jordan 
with his rod and passed through them — That an 
ivy stick thrown on the ground by Bacchus crept 



Worship of the ancient Grecians. 105 

like a dragon; so by the command of Moses, the 
rod was cast down and became a serpent — Bacchus 
was called Dio-Nysus ; which is the inscription 
on the altar— A dog was given to Bacchu3 as a 
constant companion; so Moses had his Caleb, 
which in Hebrew means 1 a dog 9 — That the enemies 
of Bacchus were covered with darkness ; while 
those who were with him enjoyed perfect day— 
'the same is recorded of Moses — That Bacchus 
drew water out of a rock by striking it with his 
Thyrsus ; and that wherever he went the land flow- 
ed with milk and honey ; Moses struck the rock 
and the waters gushed out, and the land of Canaan 
was said to flozv with milk and honey — Orpheus 
calls Bacchus the legislator, and attributes to him 
two tables of laws — Bacchus is said by the Greeks 
in the Mythology to have had Silenus for his ad- 
viser. This word is the same as the word f^ttf 
Shilan, which means to overspread a large space 
of ground by a vast population, and this is the 
same with H^ttf Shilo, 6 the Messiah? the angel 
sent to conduct the Hebrews to Canaan : and to 
him was the gathering of the people to be. Gen. 
ch. xlix. 10. Hence the Greeks say that Silenus 
was the great instructor of Bacchus — In the Mytho- 
logy, Silenus is employed in treading out the grapes; 
which is the same as is said of Shilo. Gen. xlix. 



106 Worship of the ancient Grecians. 



11. and his clothes in the blood of grapes — 
They make Sileniis to drink wine, and to feed on 
milk; the same is recorded of Shilo. His eyes 
shall he red with wine } and his teeth white with 
milk. 

Pan, the god of shepherds, was one of the 
companions of Bacchus, but this was taken from 
the Messiah, who is called the shepherd of Israel. 
Silenus not only agrees with Messiah in name, but 
also as to his genealogy. Diodorus Siculus 1 says, 
u the first that ruled at Nisi was Silenus, whose 
genealogy is unknown by all, by reason of his 
antiquity." Thus the place where Silenus is said 
to have reigned, was Sini, or Nisi, where he 
condescended to deliver the tables of the law, before 
the sacred altar Nisi, in the temple of Jehovah. 
We cannot suppose, as some have, that this was 
all done on a barren rugged mountain in the open 
air: the city of Nisi was referred to by Homer, 
which was sacred to Bacchus, or Moses; conse- 
quently at this very distant period, near 1200 years 
before the dispersion of the Jews, we have unde- 
niable proof that in the very neighbourhood of 
mount Sim, was the city Nisi, which was of 
sufficient consequence to be noticed by Homer. 

It must appear evident that when Moses fled from 
the face of Pharoah, it was to this mountain or city 



1 L. 3, 



Worship of the ancient Grecians. 107 



in Arabia, where he resided forty years and where 
he acquired a knowledge of all the learning of the 
Arabians, as he had by dwelling to the fortieth year 
of his life in his native country gained a knowledge 
of all the learning of the Egyptians. Now as the 
Arabians were at that period a very refined and 
scientific nation, it is reasonable to conclude that 
Moses, who was the kinsman of Job, the then reign- 
ing king, would be received at the Idumean court, 
consistently with his rank, and relationship, as also 
in their colleges, that he might acquire that learning 
and information so necessary for the important situ- 
ation he was intended to fill. 

In short the whole of the Mythology is taken from 
the scripture, as may also be seen in the fable of 
Cupid and Psyche. Psyche, the daughter of a king 
and the most beautiful female in the world, attracts 
the attention of a deity whom the Mythologists call 
Cupid. She is carried by a zephyr to a most mag- 
nificent palace in the midst of a beautiful garden, 
where she has been informed her intended husband 
would visit her in the evening, when the nuptials 
were to be celebrated. She retired and was in- 
formed by invisible agents that he is only to come 
in the darkness of the night. That her two sisters 
visiting her, she told them of her good fortune, viz, 
that she was married to a Deity who visited her 
every night, but that she had never seen him. 



108 Worship of the ancient Grecians."* 

Her sisters being envious at her good fortune, in- 
formed her, that as the oracle had said she zoas not to 
be married to any one of mortal descent, but to a being 
fierce, implacable and malignant as a viper, a mon- 
ster terrible on earth, and formidable to the gods 
themselves, that under the appearance of a young 
man in the bloom of life, she wag actually married 
to a monstrous serpent. It is said that they induced 
her to break the agreement made between her and 
her husband, which was that she was never to see 
him till she was translated to the gods and goddesses. 
They advised her to rise in the night when he was 
asleep, to procure a light and to destroy him, that 
she might save herself, as in the end he w 7 ould de- 
vour her. Thus having taken their advice she arose, 
and taking the light she had concealed, discovered 
by his wings, and the bow and arrows which lay by 
the side of the nuptial bed, that he was Cupid. 
But being overcome by hi? beauty, and lost in the 
contemplation, she let fall from the lamp a drop of 
scalding oil on his shoulder which waked him. 
Finding she had broken her faith, the offended 
god sprung up, spread his wings, and carrying her up 
with him a little, let her fail softly on a cypress 
tree, the emblem of his dying affection. Psyche 
having transgressed, is appointed by Venus (in order 



Worship of the ancient Grecians, 109 



tc reconcile her) the celestial goddess and mother of 
Cupid, to perform certain labors which appear im- 
possible for her to accomplish, in which, however, 
she is assisted by invisible agents. That at length 
the period of her trials and sufferings being over, 
Mercury was dispatched by the gods to bring her 
to heaven^ where, on drinking ambrosia, she became 
immortal and her celestial marriage with Cupid was 
celebrated. 

The whole of this fable must appear to the intelli- 
gent reader, to be taken from the scripture account 
of the fall of man, a personification of the inter- 
course first established between God and the church. 
First, the Mythology states, that Psyche was the 
daughter of a king, and the most beautiful female in 
the world; Eve was the most beautiful of her s&r, 
and the daughter of God, created and not born after 
the manner of men. 2nd. That Cupid was never to 
be seen by Psyche on earth, and that he was always 
to come in the night ; the voice of the Lord God 
walked (Heb. w&ht forth) in the garden, in the cool 
of the den/. This custom of the bridegroom not 
being permitted to see his bride on the nuptial night, 
was a very ancient one at the time of Jacob, 
which was derived from the most ancient times 
before the Patriarchs. 3rd. Psyche was placed in a 
beautiful garden ; our first parents were placed in 

K 



1 10 Worship of the ancient Grecians, 



Eden. 4th. That the oracle had said, Psyche was 
not to be married to any one of mortal descent; 
Satan, who had presumed to be the oracle to Eve, 
told her, ye shall be as gods. 

5th. Psyche being informed by her envious sisters, 
that her husband was a monstrous serpent in the form 
of a young man, breaks the solemn agreement that was 
made between them, which dissolves the union, and 
she is cast out of the garden ; Adam and Eve diso- 
beyed the divine command, and, by listening to the 
insinuations of the tempter, were driven out of Eden. 

6th. When Psyche had been unfaithful and had 
discovered Cupid to have wings, he soared away, 
taking her up a little and then dropped her; wings, 
in scripture and among the eastern writers, signify 
the affections which fly to the object of their love. 
Adam and Eve were made sensible of the affection 
which God had for them, who, though he could not 
permit them to remain in Eden, mercifully saved 
them from destruction by the promise of a re- 
deemer. 

7th. Tasks and labors were appointed her by the 
goddess Venus, which if she could perform, she was 
to be reconciled to Cupid; one of which was to de- 
scend into the infernal regions, and to bring back ia 
a casket, some of the beauty of the Stygian queen. 
This agrees with the order of things established after 



Worship of the ancient Grecians. Ill 

the fall. Man had lost his innocence, and suffered 
himself to be governed by passions, contrary to the 
heavenly life in which he was created. The divine 
communication having been withdrawn, a medium 
became necessary ; the Cherubim, and flaming sword, 
the symbols of the divine presence, were placed at 
Eden; "tasks and labors rites and ceremonies were 
ordained to be observed, as proof of true repent- 
ance, by which that mental beauty, or state of things, 
was to be obtained, which had been lost by disobey* 
ing the divine command. 

8th, Psyche having experienced many troubles, and 
having also performed the tasks and labors assigned 
her by Venus, Mercury was dispatched to bring her 
to heaven, where she drank ambrosia and became im- 
mortal ; which is perfectly consistent with the scrip- 
ture concerning the state of things after the fall, 
when God established the covenant zvith Adam, 
by the observance of zehich, after he had manifested 
his obedience, by a life conformable to the sacred pre- 
cepts, he was to obtain eternal happiness. 

The word Cupid is derived from the Hebrew 
word Cv.phid i to deliver' with D caph prefixed; 
i. e. like the deliverer from evil. Psyche is derived 
from nDS) Pasche, 1 to pass from side to side/ signi- 
fying the state of man after the fall, who had passed 
from a state of perfection to imperfection. Hesiod, 



j 13 Worship of the ancient Grecians. 



the most ancient theologian among the Greeks, who 
lived 1209 years before Christ, says, that " Cupid was 
produced or manifested at the same time with Chaos 
and the Earth," and it must be allowed that this first 
going forth of the holy spirit, to create, was the first 
manifestation of his love for man. The same writer 
also says, that " the primaeval people always under- 
stood by the word 722 Cuphid, 6 heavenly love' 

Jupiter was their principal god ; to him they at- 
tributed the origin of the world ; even in the time 
of Homer they styled him, ff the father of the gods 
and men." The word Jupiter is a compound word 
from Jao, so called by Diodorus, from Jehovah, and 
pater, 1 father/ i. e. Jehovah the Father. They be- 
lieved that he alone possessed the attributes of 

OMNISCIENCE, OMNIPRESENCE, and OMNIPO- 
TENCE; and represented him as descending en, and 
shaking the mountain Olympus, when he threatened 
his rebellious offspring with destruction. But this 
is taken from the awful and majestic descent of God 
on mount Sinai, which they likened to the mountain 
Olympus. This circumstance, when their descend- 
ants fell into idolatry, was believed to have taken 
place on this mountain : hence they called him 
J upiter Olympus, or the Olympian Jupiter, 
in imitation of the descent of God on Sinai. Thus 
have the law-givers in different nations, who wished 



Worship of the ancient Grecians. 113 

to make their laws revered, pretended to have re- 
ceived them from some god, or goddess, as Numa 
from E g e r hA ; Zaleucus from Minerva ; Lycur- 
gus from Apollo; and Minos from Jupiter* 
Hence it appears that the history of the twelve 
tribes of the Hebrews laid the foundation of twelve 
sects among the Greeks, each sect haying their idol. 

In the Mythology it is also said that Mercury was 
born in Egypt ; that he was the secretary of 
Bacchus, and the messenger of the gods, and that 
w ilh his caduceus or rod, around which w ere two 
serpents, he could perform wonderful things. But 
it is plain by comparing these things w ith the facts- 
recorded in the Bible, that the true Mercury was 
Aaron, for Aaron was born in Egypt, and was the 
messenger from God and Moses to Pharoah. The 
caduceus or rod, around which w ere tw o serpents^ 
is in perfect agreement with the rod which was cast 
down before Pharoah ; and which, with the rod of 
the Magicians, produced two serpents ; but the ser- 
pent of Moses swallowed the other serpent rod of 
Jannes and Jambres, the magicians who opposed 
Moses. This was the origin of the two serpents 
twisted round the rod of the heathen Mercury. 

Hercules is said to have fought against Typhoeus, 
and the rest of the giants, by the command of the 
gods : thus it is also written that Joshua fought by 



114 Worship of the ancient Grecians. 

the command of God against the Canaanites, men of 
great stature, the sons of Anak. Vossius says, 
this oriental Hercules, for many ages more ancient 
than the Theban, was Joshua, who made war 
with the Canaanites. 

The ancient Grecian Hercules appears evidently 
to have been Joshua. The Greeks worshipped the 
orb of the sun, in Hebrew D*)HT Meres, i. e. 'bin ning? 
Hercules is a Greek word, the same with 'Hpuxteog 
i. e. 6 Hera's glory,' which in Hebrew is THin Florin, 
'■chiefs, Princes, Heroes. 9 Eccles. xi. 17— f^flfl 12 
sons of princes; and thus he was called by them, the 
glory of the sun, which was worshipped by them and 
the people of Canaan. 

It further appears that the ancient Hercules was 
Joshua. Lueian* says, " the Celti call Hercules in 
their native tongue Og-mius" And Dickinson : z 
" But "Oyiuo$ Og-mius, is from Og ( the slain giant; 79 
for as the Greeks called Apollo, from the slain dol- 
phin Ae\$wlov ; so Hercules, i. e. Joshua was called 
*Qyioc, Ogius. Bochart 3 also says that Ogmius is 
a Phoenician or Hebrew word, from Qgmi, Ho 
be grieved, tortured, 9 says Parkhurst, on account 
of his many labors and suffering. 

It is said in the mythology, that while Her- 



» Lucian in -HercuL 2 Delphi Phcenici, C. iv> * Vol f. 633« 



Worship of the ancient Grecians. 115 

cules was fighting he was assisted by Jupiter, 
who rained hailstones which destroyed great num- 
bers of them : the same is recorded in the 
book of Joshua, the Lord cast dozen great 
stones from Heaven upon them unto Azekah, 
and they died. That the giant Typhceus mentioned 
in the Grecian mythology, and by their poets, was 
Og the king of Bashan, appears from unquestionable 
authority. This word in Greek, (the language in 
which the Heathens wrote their Mythology) signifies 
to kindle or smoke, and has the same meaning with the 
Hebrew word Og, to bake, to burn ; so that Typhaas 
and Og in both languages are the same. That 
Typhceus and Og were only different names for the 
same person, will appear from Homer, who speaking 
of Jupiter's striking down the giant Typhoeus with 
his thunder, informs us that the chief of the giants 
had his bed in Aremis. 

" In Aremea Typho's bed remains." Iliad. 

That Aremea, where Homer says, "the giant's bed 
remains," was the same as Syria is certain. Strabo 1 
says, "by the Arimi they understand the Syrians now 
called A rami. This name, as is observed above, 



* lib. 13. 



116 Worship of the ancient Grecians. 

instead of Syria, has been continued in the English 
translation of the Bible to the time of Elizabeth, where 
Syria is called Aram and the Syrians Arimeans. 1 The 
bed of Typhceus, therefore, being said by Homer to 
bein Aremea, or Syria, is in perfect agreement with 
the account we have of the bed of Og, Deut. iii. 1 1. 
For only Og king of Bashan remained of the rem- 
nant of the giants: behold his bedstead was a bedstead 
of Iron. Is it not in Rabbath of the children of 
Amnion ? in which passage Aram, or Syria, is referred 
to as above. Hence it appears evident that the true 
Hercules was Joshua, and (as was observed) when 
Homer sung the war of the giants with the gods, he 
borrowed the account of the astonishing transactions 
of the Hebrew leader in the land of Canaan, to add 
majesty and dignity to the pages of the immortal Iliad. 

It is also said in the mythology that " Hercules 
and Bacchus made an expedition to India but as 
we know nothing concerning such an expedition 
being made by Moses and Joshua, to that part of the 
w r orld which w T e call India ; this seems to set aside 
all that has been said to prove that the ancient 
Hercules and Bacchus were Joshua and Moses* 
We shall, however, easily get over this difficulty, by 
proving that the land of Canaan was anciently called 
India. 



» Strabo. 1. 16* 



Worship of the ancient Romans. 117 

Vossius 1 says, " the ancients called all parts east- 
Ivard of the Mediterranean sea India." This also 
appears from Ovid, 2 who says, " Perseus brought 
Andromeda from India." But Perseus did not bring 
his wife Andromeda from modern India, but from 
Joppa, a town in the land of Canaan, according to 
Strabo. 3 Therefore it is evident that the expedition 
which Hercules and Bacchus are said to have made 
to India, wall perfectly agree with the expedition of 
Moses and Joshua to the land of Canaan. All these 
things prove to a demonstration, that the characters 
of the heathen gods (so called) as well as the mate- 
rials for framing the mythology, were taken by the 
compilers of the religion of the Greeks, from the an- 
cient pages of the Bible. 

THE WORSHIP OF THE ANCIENT ROMANS 

Was in its origin much the same as that of the 
ancient Grecians; for they believed that Jupiter, 
i. e. Jao-pater, or Jehovah the father, (as above) 
was the supreme of all the gods. Like the Greeks, 
to him they assigned all the attributes of the God of 
Heaven ; but to their subordinate gods, or rulers, 
they assigned a dominion only over certain things. 



1 De Idolat, lib, t. c. 26. * de arte Amandi, 3 1 i ^> - 



118 Worship of the ancient Romans. 

Juno, over plenty, and riches; Venus, beauty; 
Minerva, wisdom ; Vesta, the earth ; Ceres, corn ; 
Diana, hunting; Mars, zoar ; Mercury, eloquence ; 
Vulcan, fire ; Apollo, physic; Neptune, the sea; 
Janus, husbandry; Bacchus, wine; and Saturn, time. 
These were their subordinate gods, or governors - r 
for this word was originally given to men among 
the Romaus, as Elhoini was among the Hebrews. 

These subordinate gods, in their origin, were 
only men who had the government, or chief manage- 
ment of all those departments of the state, signified 
by the name so given, Thus they would call 
among us, a secretary at war, Mars ; the lord 
chancellor, being at the head of the department for 
eloquence, Mercury ; the first lord of the admi- 
ralty, Neptune, who assumes the dominion of 
the sea; the president of the college of physic, 
Apollo ; the president of the board of agriculture, 
Janus, because he is presumed to attend particu- 
larly to the encouragement of husbandry. This 
latter was strikingly significant; for at the beginning 
of the year, he is described with two faces ; with 
one face on the first of J anuary, (which comes from 
Janus,) he looked forward to the new year, while 
at the same time he looked back with the other face 
on the good or bad management of the agriculture 
of the old year ; they therefore symbolically pre- 



Worship of the ancient Romans. II 9 

figured him with a second face at the back of the 
head. The ranger of the forests, Diana ; the 
board of commissioners for the land-tax, Vesta ; the 
primate of England, Minerva, i. e. wisdom, be- 
cause he is at the head of the ecclesiastical depart- 
ment, for the regulation of the whole, and the pro- 
mulgation of religion, which must be allowed to 
teach the only true wisdom. The society for the 
suppression of vice, Venus, because among the 
wise ancients, virtue only was considered to consti- 
tute true beauty. The manager of the corn depart- 
ment, Ceres ; the commissioner to regulate the 
importation oj wines, and the regulator of the vine- 
yards in countries where the vintage is produced, 
Bacchus; the first lord of the treasury, J uno ; 
the army, by which the whole order is defended, 
Vulcan ; because by fire, arms for the defence of 
the country are forged ; and time, Saturn, because 
by time all these things were brought to per- 
fection. 

It appears sufficiently evident, that the sacrificial 
worship of the Hebrews was in a great measure 
adopted by the ancient Romans. In their mytho- 
logy, a bull was the proper sacritice to J upiter ; the 
i same animal was appointed in the sacrifice for 
) a peace-offering to God, Exod. xxix. 1. Shur, in 
Hebrew, which means a bull,\s rendered, a bullock, 



120 Worship of the ancient Romans. 



and in other places, an ox ; but as nothing mutilated 
was permitted to be offered in sacrifice, it should 
have been rendered bull as it is in the mythology. 
An oak in the mythology was said to be sacred to 
Jupiter : so the patriarchs worshipped God, in oak* 
groves, and under oak-trees, in allusion to its dura- 
bility above all other trees; and so by it they em- 
blematically represented the eternity of GocL 

They also sacrificed other animals to Jupiter, 
which were commanded to be sacrificed among the 
Hebrews, as well as the bull. Such as the ram, the 
goat, the lamb, the dove. By an eagle, the king 
of birds, they represented the majesty and supremacy 
of God. The cock was with them assigned to the 
sun, which was taken from the testament, where he 
is noticed by Christ, on account of his peculiar pro- 
perty, by which he gives notice of the various 
watches of the night. 

Mourning women were hired by them to mourn 
for and sing the virtues of the deceased; and it was 
accounted the greatest of all misfortunes that could 
befal them, the greatest of all punishments, if at 
any time they were in danger of being denied the 
honor of burial. These customs were also taken 
from the ancient Hebrews, Jer. xxii. 18, 19. 
Therefore thus saiththe Lord concerning Jehoiachim 
the son of Josiah king of Judah; they shall not 
. - 



Worship of the ancient Romans. 121 



lament for him, saying, Ah my brother! or ah sis- 
ter ! they shall not lament for him, saying. Ah 
Lord! or ah his glory! He shall be buried 
with the burial of an ass, drawn and cast forth 
beyond the gates of Jerusalem. 

In the time of Numa, the worship of the Romans 
appears to have been more consistent with reason 
and the religion of the Bible, than it was in after- 
ages. One of their offerings consisted of corn and 
cakes besprinkled with salt, which was similar to the 
offerings among the Hebrews. The vestals, after- 
wards called nuns, were chosen to perform certain 
services in their temples. This custom began with 
the daughter of Jephthah, who was not sacrificed, 
but, agreeably to his vow, was appointed to a cer- 
tain office in the temple. This, according to the lan- 
guage of Jephthah when he said, shall be the Lord's, 
meant that she should be dedicated to the Lord, by 
leaving all worldly concerns, and by devoting her 
whole life to the service of God in the Temple. 

Such was the high opinion the ancient Ro- 
mans entertained concerning chastity, that if any 
of these vestal virgins were known to commit 
fornication, they were buried alive. 

The priests of Jupiter were originally twelve, 
according to the number of the twelve tribes of 
the Hebrews. They also had a high priest, a 

L 



122 Worship of the ancient Romans. 



sovereign pontiff, who like Aaron, bad the supreme 
government of all things appertaining to religion; 
and whose opinion was conclusive. So sacred did 
they hold the office of their great pontiff, that any 
criminal who fled to him for protection, if his crime 
had merited death, obtained a respite for a consid- 
erable time, and if the crime was not capital, he 
frequently escaped punishment. This custom was 
taken from the Bible, where we read that the cities 
of refuge were appointed for the man-slayer. 

Varro and other writers inform us, that there 
were above thirty thousand different idols worship- 
ped in Europe ; that a god was assigned to every 
thing in nature ; as to the sun, moon, stars, oceans, 
gulfs, straits, lakes, rivers, mountains, trees, plants : 
also to all the passions and affections of man, good and 
evil: to which, like the descendants of the ancient Gre- 
cians, they paid divine honors. But Varro and other 
writers, who have given us this information, have 
confined themselves to the idolatry of the Ro- 
mans, as it was practised at the time of the disper- 
sion of the Jews ; at which period, pagan idolatry- 
was the profession of the whole Roman empire. 
Had they given us an account of the ok i gin of 
the multitudinous worship, which, by the authority 
of the Roman government, was the established 
worship over Europe at the coming of Christ, they 



Worship of the ancient Romans. 



123 



would have informed us that the most ancient 
Romans attributed the minute affairs of man, and 
all the operations of nature, in all her variety of 
manifestation, to the superintending providence of 
one Supreme Being. This knowledge they had 
from the ancient Greeks, who received their theolo- 
gy from the Cretans ; the Cretans from the Phoeni- 
cians; the Phoenicians from the Hebrews; the 
Hebrezcs from the Egyptians ; and the Egyptians 
from the Antediluvians. For we cannot suppose 
that men of refined sentiments, who for learning, 
eloquence, and the polite arts, have been models 
for imitation to all Europe, and whose literary 
works are retained in our colleges, as master- 
pieces of composition, could be so far lost to a 
sense of right reason, as to worship oceans, rivers, 
trees, mountains, and the various passions and- 
affections of the mind, as such only : but as sym- 
bolical representations of those passions and propen- 
sities, of which they were the fittest representatives 
in outward nature, according to the custom of the 
Hebrews, and the ancient people before them, 
Numa had such a rational view of the divine perfec- 
tions, that he would not suffer the Romans to make 
graven images to represent that Being, w ho is infi- 
nite and incomprehensible, 



124 



THE WORSHIP OF THE ANCIENT AND 
MODERN CHINESE, 

The theology of the ancient Chinese, who lived 
before the time of Moses, was, as to its juridical 
aud moral institutes, much the same as is contained 
in the ancient part of the Bible. But their succes- 
sors, who lived soon after the time of Moses, 
followed the order of the Hebrews, by divid- 
ing the Shu-king, or sacred book, into five 
parts. They seem to have approved of the Penta- 
teuch. The laws and precepts of their Shu-King 
are much the same as the sacred code of the 
Samaritans, and of their Persian neighbours. This 
book is held in the highest estimation among them 
for knowledge, concerning the origin of the world, 
the fall of man, and the worship of one God. 

According to the best information we have 
received, this book was in the possession of the 
Chinese long before the dispersion of the Jews ; 
in which is preserved the history of the Serpent, 
and the fall of man. It is thus translated in Brudi- 
not's Age of 'Revelation, p. 317. "The rebellious 
and perverse dragon suffers by his pride ; his ambi- 
tion blinded him ; he would mount up to 



Worship of the ancient Chinese. 



125 



heaven; but lie was thrown down upon Earth, and 
lost eternal life. 5 ' The Chinese were evidently in 
existence as a nation, before the time of Moses, 
and appear to be descended from Joktan, the 
brother of Peleg, in whose time the earth 
was divided, which, as has been observed, 
was not a division of the earth, but a division of 
the people. Peleg and his descendants continued in 
the worship of the true God, and in the belief of the 
coming of the Messiah ; but Joktan and his descend- 
ants retained the worship of the patriarchs before 
Noah, yet did not believe in the coming of a Messiah. 
That these descendants of Joktan peopled China 
and the regions of the east, appears sufficiently plain 
from the ancient part of the Bible. Eber the great- 
grandson of Shem, was the father of Joktan, and 
it is expressly said that the descendants of Joktan 
peopled the eastern parts of the world after the 
flood, Gen. x. £9, 30. All these zoere the sons of 
Joktan, and their dwelling was from Mesha, as 
thou goest, unto Sephar, a mount of the cast. Now 
as China lies directly east of that part of the world 
where the posterity of Eber settled, there can be 
no doubt that the descendants of Joktan, the 
brother of Peleg, who settled to the east of his 
land, were the people from whom the Chinese aro 



126 The modern Chinese. 

descended. So that we find there is same ground 
for their supposing that the Chinese nation is one 
of the most ancient nations. 

In one of these five books, which are the sacred 
books of the Chinese, a description is given of the 
Supreme Being as follows; "He is independent, 
almighty — a being who -knows all things — the secrets 
of the heart are not hidden from him." These few 
words, comprehend all the perfections of Deity, his 

OMNIPOTENCE, OMNISCIENCE, and OMNI PRE- 
SENCE. 

The patriarchal form of government was the 
government of the ancient Chinese : the emperor was 
the priest, and officiated at various times in the year at 
the great assembly of the empire, when the nobles, 
and those in authority, constituted this august 
audience. At this grand national assembly, the 
emperor offered sacrifices according to the Shu king 
or Jive sacred books, which had a wonderful effect 
in establishing the worship of God in that vasfc 
empire. 



THE MODERN CHINESE 

Are supposed to be gross idolators, though this 
charge has never been substantiated. It is unjust 



The modern Chinese. 



127 



to charge them with idolatry, because images of the 
human form are in their temples : with as much jus- 
tice may we declare that the ancient Hebrews were 
idolators, because the figure of a man, a lion, 
an ox, and an eagle, or the compound form of 
the cherubim, were found in their temples, as I have 
before observed. Jt is unreasonable to suppose that, 
entertaining such high and just sentiments as are 
contained in their Shu-king, ox Jive holy books, 
concerning the unity and perfections of God, they 
can possibly worship images, stocks and stones, as 
the creators of the world, and the immediate super- 
intendants of a divine providence, in which they 
believe. 

Their five sacred books, or Shu-kin g, inculcate 
virtue, and condemn vice; they declare that every 
good thought is given by Shcmg-ti, i. e. the God 
of | Heaven, who rewards the good, aud punishes 
the evil ; and that he is ever ready to afford his 
influence to all who are willing to become virtuous. 
It is therefore impossible to suppose that this ancient 
and enlightened race, whose vast population is 
almost incredible, and who have been acquiring 
information ever since the flood, should be so de- 
ficient concerning the knowledge of the Supreme 
Being, as has been represented by some writers. 

The sovereign pontiff of this vast empire is called 



128 



The modern Chinese. 



the grand lama, whose residence is at Thibet in, 
Tartary, at Patoli, and his palace on a mountain, 
near Lahassa. The exterior, or plain near the 
mountain, is said to be inhabited by twenty thousand 
lamas, i. e. priests, who, according to their dignity, 
are placed near the palace of the grand lama. 
He is believed to be God's vicegerent on earth, and 
to have immediate communication with fo, i. e. the 
Deity ; who dwelling in him.,, gives hi in all know- 
ledge, and makes him perfectly holy. The Emperor 
acknowledges the pontiff as supreme, and receives 
a nuncio from Thibet; who resides in the imperial 
palace at Fekin. Such is the veneration for this high 
priest, that when he condescends to be seen, it is at 
the further end of a superb hall of his palace, by the 
light of numerous lamps. The people, who are 
fortunate enough to be admitted, prostrate themselves 
before him. The grand lama, or supreme spi- 
ritual monarch, being so far elevated above all others, 
never condescends to speak to kings ; but they are 
frequently permitted to prostrate themselves at his 
feet, to receive the benediction of his hand. 
All things of a temporal nature being left tx> 
the lamas, the communication of the Grand Lama 
is only with the high dignified lamas; and, through 
them, in the supreme conclave, his unalterable 
decrees are communicated to the inferior orders 



The modem Chinese. 



129 



of lamas, who circulate them throughout this vast 
empire; and also through a great part of India, 
Bucharia, Ava, Slam, Japan, Monguiia, Tartary, 
the kingdom of Cassimere, £cc. 

Whenever the GRAND lama is approached, it 
is with the most profound reverence, even by the 
greatest monarchs, who if he deigns to lay his hand 
on their heads, believe that all their sins are forgiven. 
The Pope of Rome, the Patriarch of Constantino- 
ple, and the Zerif of Mecca, in the plenitude of all 
their spiritual grandeur, will bear no comparison 
with this imperial pontiff, who is held in bound- 
less veneration by one third part of the popula- 
tion of the whole world. This supreme high priest, 
who dwells in awful solitude in his temple at Patoli, 
almost inaccessible, surrounded by a display of the 
most refined external sanctity, unknown in any age 
or nation ; agreeably to the institutes of his pro- 
fession, attempts to represent the divine state of 
tranquillity of the Divine being ; who, in his eternal 
habitation above the heavens 9 Jills all things. 

In a great variety of particulars, the worship of the 
lamas resembles that of the Roman Catholic. They 
sing the service, — use holy water — give alms, and 
offer prayers for the dead — make use of beads — 
have confessors who ordain penance; have a vast 
number of convents, where reside upwards of 30, 000 



130 



The modern Chinese. 



priests, who have different monastic orders, and 
who take three vows; viz. obedience, poverty and 
charity, — they wear the mitre and cap, after the 
manner of the Catholic bishops. The grand 
lama, when he condescends to be seen, sits cross** 
legged, covered with gold and precious stones. 

It is clear, however, that, the great degree of 
sanctity which lias been, and is now, attributed to 
the office of the Mahometan and Pagan high piiests, 
has been taken from the scripture account of the 
priesthood of Aaron, who only was allowed to enter 
into the holy of holies, to make an atonement for 
the people. 

There are three sects of religious professors in 
China, viz. the followers of Kungfutsi, i. e. Confu- 
cius; foe, and LAO-KTUN. 

The followers of Confucius, are persons of 
dignity and the learned. They worship one 
Supreme Being, for whom they have the highest 
veneration, and teach the necessity of strict morality. 
They believe in a superintending providence, that 
God is infinite, that our thoughts are not hidden 
from him, that he rewards the truly good with 
eternal happiness, and that vice is punished in the 
future state. Mr. Maurice in his, Indian Anti- 
quities says, that Confucius strictly forbade the use 
of images of the Deity and the deification of dead 



The Modem Chinese. 



131 



men ; that in his dying moments, lie encouraged his 
disciples, by predicting that — Si fam yeu xim 
gin ; in occidente crit sanctus, in the west 
the Holy one would appear. Hence, he con- 
tinues, it appears probable that he was enabled by 
divine inspiration to predict the advent of the Mes~ 
siah in Palestine, which is the most westerly country 
in Asia. See Indian Antiq. Vol. V. p. 803. 

In a treatise lately published by the Missionary 
Society, I find some things which appear of such 
importance, as to be worth communicating. This 
book contains u selections from sacred books which 
are most generally read by the people of the vast 
empire of China, and which are regarded as 
the elements of morals and liberal knowledge;" 
translated by a gentleman of established character 
and talent, now residing in China as a missionary. 

The title of the book, in the Chinese tongue, 
is pus a, which relates to the revelation of the 

RELIGION OF FOE. 

It will appear, 1 think, sufficiently evident, that 
the whole has reference to the revelation of the 
divine will at Sinai, and to the coming of Messiah. 
The book Pu-sa says, " He communicated the 
four truths, and the law returning in a circle"; 
i. e. the four truths or four books which is understood 
" and the law returning in a circle"; viz. The book 



13& The modern Chinese. 



of Deuteronomy, which is" only a repetition of the 
law delivered to Moses. 

Again, "He (Pu-sa) remained in the world and 
spoke of his law forty years," which agrees with the 
Bible. Moses received the law at Sinai when he 
fed the Hebrews from Egypt, and he taught them this 
law forty years. 

Again in the book of Pu-sa, " At the same time,' 1 
Foe further added, " I now take my robe, composed 
of golden threads, and deliver it to you, that you may 
place it in the sanctuary of Deity, and preserve it 
from injury till the age of mercy shall arrive when 
Foe shall appear." So this perfectly agrees with 
the description of the priestly habit, which was 
given to Moses, to be placed, as the Chinese phrase 
is " in the sanctuary of Deity to be preserved from 
injury till Foe should appear." Nothing can be more 
evident than the meaning and application of this 
passage, namely, that the garment or " robe com- 
posed of golden threads, which was to be preserved 
from injury till the age of mercy should arrive, when 
Foe should appear," was the robe of Aaron the high 
priest. This, in plain terms, means that the Mosaic 
dispensation, with the rites and ceremonies should 
continue until Messiah, i. e. Foe, should appear." 

The word foe appears to be derived from the 
Hebrew word Phoe, see. Isaiah ch, xlii. v. 14, 



The modem Chinese, 133 

pQ^lS ' / will crjfy saith the Lord to the prophet: 
a customary phrase in scripture when God redressed 
the grievances of his people. 

pu-sa is literally derived from H-D3 Pusah, 
which means an embroidered robe, such as was worn 
by the priests, to typify the various glories and 
graces irradiating from the divine light. 1 Joseph 
wore an embroidered coat; and as it is certain 
that the birthright, consequently the priesthood, 
was at this time confined to Joseph, Jacob's 
first-born by Rachel : so it was put on him 
to signify his right to the priesthood. In like 
manner, it was worn by the priests of other nations, 
as was the custom from the most ancient time, 
when the promise of Messiah was given. When 
the Hebrews went into Egypt, Joseph, who mar- 
ried the daughter of the priest of on, still wore this 
emblem of the divine favor, and officiated as a priest 
among his people to the time of his death. That 
Joseph officiated, agreeably to his birthright, as a 
priest among his people in Egypt, is clear not only 
in the translation, but much more so in the original, 
which signifies that he was the representative of the 
Shepherd, the stone of Israel. Gen. xlix. 24. 

This word, therefore, was used by other nations, 
Hid with propriety applied to Moses, who was the 
yreat high-priest of God, before the order was chang- 



1 Parkhurst. 

M 



134 



The modern Chinese. 



ed and vested in the descendants of Aaron. From 
which, it appears that fu-sa was Moses, to 
whom FOE gave the dispensation, which was to 
endure until " the age of mercy should arrive and 
that foe was the true Messiah who, in the fulness of 
time, came and gave his last dispensation, which may 
be truly called, " the age of mercy*." The 
book fu-sa concludes by asserting that FOE 
was anciently understood by the Chinese to 
possess those attributes which are only applicable to 
Divinity himself: " Foe is capable of endless trans- 
formation. There is no place to which he cannot 
go; he can understand all things:" consequently, 
it will appear that this ancient Chinese collection, 
which is translated by the above-named Gentleman, 
and published with the sanction of the Missionary 
society, is, as to meaning and application, MOSES 

SPEAKING IN THE CHINESE LANGUAGE. And 

when these things are thus explained, agreeably to 
the manners, and usages of this vast population, 
consistently with their own writings, it will lay a 
firm foundation for the reception of the sacred 
scriptures which are now disseminating among this 
people. 

The doctrine of a trinity is very obvious in their 
writings : "They speak of three appearances of Fo ; 
the &?st,Na;i-mo-o-mi-toe-fo, < who presided over the 
state of things that preceded the present heaven 



The modern Chinese. 



135 



and earth/ The second, Nan-mo-she-kia-meu-ni*- 
Wen-fo; 1 the lord of religion during the middle hea- 
ven that is, the present state of things. The 
third, Nan-mo~?ni-/e-tsun-fo ; 1 who shall appear on 
the state of things which shall succeed the present.' " 
The last chapter of the Chinese treatise concludes 
with a highly-finished period concerning the infinite 
and incomprehensible Jehovah, which shows that 
their ideas of God are consistent with the pure 
theology G f ancient times. 

How giw i s the supreme Fo ! 1 
Not made ! yet touting !— - 

Tl>e end of creations ana ^ihiJations— and then 

beginning \ 
Before the earth, and before the heaven \ 
Light and glory unite around him ! 

The foregoing names are said, in this treatise, to 
be "in a foreign dialect, and unintelligible to the 
Chinese." However, by a close examination, I find 
that they are literally derived from the Hebrew. 
The first signifies, as above, the Divine being, in 
his eternal habitation before the creation oj this 
zoorld ; the second, the Divine being, after creation, 
proclaiming himself to be the lord of religion, to the 
end of this world : the third, the Divine being who 
shall appear in the state of things zohich is to succeed 



1 From Jao. i. e. Jehovah, 



\3G 



The modern Chinese. 



the present. So ih;it failur Kicci, who resided IN 
C hina many years, and taught that their religion, 
nlitn first established, was consistent with the re- 
ligion of the Bible, and reconcilable to the doctrines 
of Confucius, was perfectly right; h«' gained 
very many followers, and bad not the Dominkans 
|-ond Franciscans interfered, b) order of Pppe Inno- 
cent in great mhti ^ would have attended 
their endeavours. The Chinese would undoubtedly 
at this day have had a great veneration fo» 

D.We. 

The followers oi Lao-«'^ *j who appeared 
about 0<X) year* ueue Christ, inculcate the practice 

of a Moral philosophy; they teach the necessity of 
Bubduing the passions; thej call themsebffj the un* 
mortal*, meaning the immortality of the soul. 

Lao-kii'N was a profound philosopher; it was, 
says Mr. Maurice, in that valuable work the Indian 
Antiquities in Luo-kiuiis system, of philosophical 
theology, and a sentence which lie continually re- 
peated as the foundation of all true wisdom, that 
Fo the eternal Reason produced one; one pro- 
duced two; two produced THREE ; and three 
produced all /lungs. A clearer description of the 
eternal trinity in unity could not be given by any 
christian. But his followers, however, have intro- 
duced many absurdities altogether inconsistent witk 



The Religion of Chinese Tartar y. 137 



the doctrines taught by him. Images have been in- 
troduced in their worship, originally intended to sig- 
nify the good and evil passions, which are now 
reverenced by the lower orders. This has been a 
misapplication of that part of scripture, where 
images of different creatures were shown to the 
prophet to signify the affections, and which, withont 
doubt, at that period, viz. in the time of the prophets, 
found its way into China. 



THE RELIGION OF CHINESE TARTARY 

Is much the same as that of China. The em- 
peror, who descended from the Tartars, from 
motives of state policy resides six months in China, 
and six months in Tartary, where the court and the 
nobility also attend. So that the established re- 
ligion is the same; though different sects are allowed 
to worship in their own way, provided they do not 
interfere with the established order of the govern- 
ment. 

In Russian Tartary, they inculcate the doctrine 
and practice of the Greek church. And the inha- 
bitants of 



138 



MOGUL AND INDEPENDENT TARTARY 

Profess the Hindoo, the Mahometan, die 
Greek, and the Poimsii religions. In that part 
of Tartary, called Thibet, a vast extent of country, 
they ha\e a representative idol called the GRAND 
lama. Hut the Sen am an professors, whose 
doctrines are much the same as those of the followers 
of Co$lfueiuS in China, are the most numerous. 



1HE Won: HIP OF THE PEOPLE OF THOSE 
COWTB1EJ KNOWN TO us BY THE NAME OF 

tin; EAST INDIES, 

Is of various kinds, but they all agree in this one 
great truth : that there is one God, who created all 
things, who rewards the good, and punishes the 
wicked. 

Hie Indians are descended from a very ancient 
origin ; like their Persian neighbours, they may be 
traced back to the immediate descendants of .Noah; 
and like them they had just notions concerning the 
worship of the God of heaven. This worship waa 



The Brahmam. 



139 



again restored to them by the descendants of Abra- 
ham, and it appears to have been observed among 
them, until the time of Alexander the Great, A 
part of the Grecian mythology was then introduced, 
and they worshipped Jupiter, Bacchus, Juno, Nep- 
tune, &c. after the manner of the Greeks ; yet none 
were considered to be supreme but Jupiter. They 
believe in the presence of good and evil genii ; which 
is consistent with scripture, viz. are they not mi- 
nistering spirits sent forth to minister to those wh® 
shall be heirs of salvation ? 

The Gentoos, or Hindoos, were the first inha^ 
bitants of India, so called from the Hebrew word 
Goim, i. e. nations, translated Gentiles. 

The Brahma ns are an order of Hindoo priests 
and philosophers, who fill the highest offices of state 
as counsellors in many kingdoms- of the east : they 
are highly venerated, and learned in the languages 
and sciences. 

The theology of the Brahmans or Hindoos, is 
divided into two grand sects, viz. that of Veeshnu, 
and Seeva; the first, is the divine being in the 
capacity of his preserving power ; the other, the 
divine being, in the exercise of his destroying power; 
w hich is consistent with the profession of Christians, 
who believe that God is angry with the wicked } and 
that he redeems all who obey his commands. 



140 



The Brahmans. 



They believe in the v incarnation of Veeshnu, 
who, they say, descended in a human form to accom- 
plish great things, viz. to confound blaspheming 
vice— to subvert tyranny — to avenge oppressed in- 
nocence — and to abolish superstition. 

They teach that man is a fallen creature, and, in 
hope of making an atonement for their sins, they 
suffer the most unheard-of and excruciating torments : 
sometimes, says the author of Indian Antiquities, 
suspending themselves in cages upon trees consi- 
dered sacred, that they may not be infected by 
touching the polluted earth ; sometimes thrusting 
themselves under the wheels of immense machines, 
that carry about their unconscious gods, where they 
are instantly crushed to atoms ; others hurl themselves 
from precipices of stupendous height ; now standing 
up to their necks in rivers, till rapacious alligators 
come and devour them ; measuring, with their naked 
bodies over burning sands, for leagues, the distance 
from one pagoda to another; or braving with fixed 
eyes, the ardor of a meridian sun between the 
tropics $ and all this, in the transporting hope of 
immediately transmigrating into paradise. 

The Brahmans do not teach the transmigration of 
the soul, from one material body to another material 
body in this world; a doctrine they have been 
charged with by many writers. The design of the 



The Brahmam. 



141 



metempsychosis, was to lead man, who had wan- 
dered from the path of virtue, by successive changes 
of state in the heart and life, into his original state 
in which he was created ; or agreeably to the apo- 
$i\e,jrom a babe to a young man, and from a young 
man, to a father in Christ. Some writers have 
told us that Pythagoras derived his doctrine of trans- 
migration from the Brahmans, because, in the ancient 
book Menu, written long before his time, it is said 
u that as the vital souls addicted to sensuality, 
indulged themselves in forbidden pleasures, even to 
the same degree shall the acuteness of their senses 
be raised in their future bodies, that they may su&r 
analogous pain." Hence they have supposed, that the 

future bodies, here mentioned, were bodies in material 
nature. But such writers forget that the apostle in- 
forms us, there are two bodies, viz. there is a na- 
tural body, and there is a spiritual body, howbeit, 
that was not first, which is spiritual, but that which is 
uaturaL They also should have recollected that 
it is saxA, flesh and blood cannot inherit the kingdom 
of God, and that the apostle says, absent from the 
body, present with the Lord; consequently that the 

future bodies, above-mentioned in the ancient book 
of Menu, referred to the selfsame body alluded to 
by the apostle, and not to material bodies, of differ- 

, ent shapes in this world > as of a horse, cow, lion, &c„. 
in which view, those writers who have thus defined the 



142 



The Brahmans. 



Indian doctrine, have been grossly mistaken. I 
bel ieve the true understanding of an enlightened 
Brahman, on this subject, to be consistent with the 
sacred scriptures, and that it was originally taken 
from them, where the prophet Bays that clean and 
unclean beasts were figured before him on the 
wall in the chamber of imagery, to signify to him 
the good and evil affections of the Jews. By this 
doctrine, nothing more was meant by Pythagoras 
and the Brahmans, than that, according to the nature 
of that life which man acquires in this world, so that pe- 
culiar nature or propensity remains to eternity, which, 
by its correspondence, might be similar to animals of 
an innocent, or to those of an evil, nature. 

Before the service commences, the Brahman 
comes to the door of the Pagoda, and gives the 
Tiltjk, or mark on the forehead of the worshippers, 
by dipping his right thumb in a mixture of Vermil- 
lion. This is a very ancient custom ; it is evidently 
taken from scripture, and shows that at this day 
they believe in the necessity of a mediator. < 
Ezek. ix. 4. Go through the city, and set a mark on 
the foreheads of the men, zvho sigh for the 
abominations committed in the midst thereof. — Rev, 
yii. 31. Hurt not the earth, neither the sea, nor the 
trees, till we have sealed the servants of our 

GOD IN THEIR FOREHEADS. — Exod. XXVui. SU* 



The Brahmans. 



Audit shall be upon Aaron's forehead, to 
Aaron may bear the iniquity, that they may be 
accepted before the Lord. When the worship begins, 
the officiating Brahman rings a bell, and gives the ti- 
luk on the forehead of the image. " Thus does the 
devout Hindoo pay his worship to the Deity, through 
the symbols by which they represent him. Such is 
the acceptable worship of many a modern Brahman ; 
who, remote from the cares and commerce of the 
world, offers up to heaven his devout orisons, and 
bloodless oblations on the flowery banks of the 
Kistna, and on the luxuriant borders of the Ganges." 

It must be allowed that the people of India are 
from a very ancient origin, but we cannot admit any 
part of profane history as authority for determining 
who were the fathers of these very ancient nations. 
We are therefore necessarily driven to the Bible, 
where we are enabled to ascertain with a degree of 
certainty this important' matter. I say important, 
because from the above remark of the ingenious and 
learned writer of the Indian Antiquities, many 
have been led to conclude that their yajur veda, 
W holy book, was more ancient than the writings of 
Moses. In that work it is said to have been 
written 1580 years before Christ ; which was nine 
years j)revious to the birth of Moses, and eighty* 
nine before he departed from Egypt with the 
-Israelites. This, with some, has tended to de- 
preciate the authority of the sacred record: for 



144 



The Brahmans. 



such as object to the priority of the books of Moses, 
think they are supported in declaring that the He- 
brew law-giver copied his books from the yajur 
veda of the Brahmans. But the learned writer of 
the Indian Antiquities, to whom the present, 
and future generations must be debtors, had no 
necessity to adduce proof in a more recent publi- 
cation, that the date of the yajur veda was not 
more than 1200 years before the time of Christ. 
For, were we to admit that this book was more 
ancient than the books of Moses, which is not 
the case, it does not follow, because many things in 
that book agree with the Mosaic account, that 
Moses copied them from the yajur veda. 

Moses must have had his information respecting 
the origin of the world and the fall of man, either 
from God, or from those who lived before him. It 
w ill not be contended, that the antiquity of the most 
ancient Indians can possibly reach beyond the time 
of Noah ; but if we allow that these people are de- 
scended from the first descendants of Noah, they 
must have been in possession of the particulars con- 
cerning the origin of the world, and the fall of man. 
In like manner, as Moses descended from Ar- 
phaxad, the son of Shem, he and the patriarchs were 
well acquainted with these things, which were handed 
down to him in the regular line, as I have shown in 
the first and second order of the patriarchs. There- 
fore, there is no necessity for supposing, that the 



The Jirahmaw. 



145 



historical account of the most ancient times in the 
yajur veda was copied in the Mosaic account of 
the creation, were we even to give this book the 
greatest possible antiquity. 

It appears from the 10th chapter of Genesis, that 
after the first descendants of Noah to Eber, the 
earth was divided in the time of Peleg his son ; that 
the other son of Eber was Joktan, of whose des- 
cendants it is said, And their dwelling was Jrom 
Mesha, as thou goest, unto Sephar, a mount of the 
east. So that Mesha and Sephar, which were to the 
east, point out the situation of these descendants of 
Joktan, which was undeniably that part of the world 
we now call India. From all which it also appears 
that the Persians, the descendants of Elam, were five 
generations before the descendants of Joktan, or the 
Indians. It also enables us to conclude, that as the 
descendants of Elam at this period considered Persia 
as their own land, which has remained in their pos- 
session to this day, so the descendants of Joktan, 
when they settled on the border of their Persian 
brethren, after the meniorable epocha of the division 
of the earth, became the original possessors of India ; 
where they have formed a number of nations, and scru- 
pulously retain their peculiar cast to the present day. 

The Brahmans took their name from Abraham, 

who by them was called Brahma, which is the same 

N 



146 



The Brahmans. 



word, and differs only as to the Indian pronunciation. 
For Abraham means the father of the land of Aram, 
and Brahma is a Hebrew word, which, with the 
prefix beth, in, literally means in aram, to sig- 
nify to posterity that the great restorer of their an- 
cient religion came from Aram, which accounts for 
the change of his name, the Chaldean Hebrew lan- 
guage being the universal language. That the an- 
cient Brahmans w r ere the descendants of the patri- 
arch Abraham, and that they were sent by him to 
India, in order to promulgate the truths of the dis- 
pensation he had received from God, will appear 
evident. Vossius 1 informs us that all places east- 
ward of the Mediterranean sea were anciently called 
India ; (as above). Abraham resided in the land of 
Canaan, which is to the east of that sea; and modern 
India is considerably to the eastward of the land of 
Canaan. And when he gave portions to his six sons 
by Keturah, he sent them with their sons and grand- 
sons^ while he yet lived, eastward, unto the east coun- 
try, which was evidently that part of the world we 
now call India. Neither can it be doubted that 
"they were invited to this part of the world by the 
Icings of India, to instruct them in the true principles 
of religion, and philosophy : for according to Jose- 
phus, Antiq. lib. i. c. 8. Justin, lib. xxxvi. c. 2. 



s De ldolat. lib. i. c. 26. 



The Brahmans. 



147 



from Trogus Pompeius, Clemens Alexandrinus, and 
Eusebius, lib. xiii. c. 12. Abraham (who was the 
king of Damascus) was famed over all the east 
as a profound theologian, and philosopher. 

The author of the Antiquities of India, gives 
us great information concerning the origin of the 
Hindoos. In this valuable work, he gives us a sum- 
mary of the worship of the Hindoos. He informs 
us that their legislator Brahma was the original 
writer of many passages w hich are copied in their holy 
book the veda, which contains the doctrines of 
their ancient religion. 

There are, nevertheless, many superstitious prac- 
tices among some of them, altogether inconsistent 
with our view of things ; and others Me permitted, 
shocking to humanity. 1 shall therefore conclude 
the remarks I have made concerning the theology 
of the Indian nations, with some particulars I have 
had from gentlemen of great respectability, who 
themselves were eye-witnesses of these facts. 

It is the custom in one part of India, at this 
day, for wives to be buried alive with their deceas- 
ed husbands. A gentleman, who was an officer ID 
the British army under General Lake, (from whom 
I received the information) was present with a part 
of the division of the army, at an assembly where 
a woman was preparing for the horrid ceremony* 
The English officers reasoned with her on the 



148 



The Brahmam. 



baseness of committing such an act of violence, 
as she had liberty to dispense with it. She replied, 
it was the custom of all good women, and that she 
should be despised if she did not comply. As they 
could not divert her from her purpose, one of the 
officers intentionally touched her, which, according 
to their belief, rendered her unclean. And as they 
did not suffer any to touch her, when she was 
preparing for this ceremony, but their own people, 
all the time she had been training for this unnatural 
exit was lost, and they were under the necessity 
of making another journey to the Ganges, where 
she was to be washed from the impure touch by 
those waters, which are held sacred by them. 

So jealous are they of their religious privileges, 
that the imprudent attempt to put an end to this 
disgraceful custom, alarmed the people. The 
whole cast, or tribe, were in commotion, and 
would not be satisfied unless the aggressor was 
punished ; which, had they had the power, would 
Wave been by death : he was accordingly publicly 
reprimanded by his superior officer. 

The immolation of women in India is, even at 
this time, very frequent. In Dr. Buchanan's 
Christian Researches in India, we have an account 
of the number of women, who were burned alive 
on the funeral pile of their husbands, within thirty 
miles round Calcutta, from the beginning of April 



The Brahmans* 



149 



to the end of October 1804, which amounted to 
11 5, in six months. This report was made by 
persons appointed by the professor of the Shanscrit 
and Bengal languages, in the college of Fort 
William. By an account taken in 1S03, the 
number of women sacrificed, during that year, 
within thirty miles round Calcutta, was 275. 

The same reverend author, Dr. Buchanan, in- 
forms us that when the Marquis Wellesley was 
governor general of India, having been informed 
that " the Hindoos had a religious rite, consecrated 
by custom, of sacrificing children, in consequence 
of vows, by drowning them, or exposing them 
to sharks and crocodiles ; and that twenty three 
persons had perished in the month of January, 
1801, he immediately passed a law, declaring 
the practice to be murder punishable by death. The 
law is intitled, A regulation for preventing the 
sacrifice of children at Saugor, and other places, 
passed by the governor-general in council, on the 
20th of August, 1802. The purpose of this regu- 
lation was completely effected : not a murmur was 
heard on the subject, nor has any attempt of the kind 
come to our knowledge since." This will certainly 
reflect the greatest honor on the humanity of that 
nobleman to the latest posterity. And if the same 
energetic measures were adopted, the horrid and 



150 



The Brahmans. 



abominable practice of burning women alive 
at the death of their husbands, in the British do- 
minions, would cease for ever. 

By other gentlemen of respectability, and un- 
doubted veracity, who have resided in India many 
years, I have been informed that the missionaries 
sent from this country to convert the natives to 
Christianity, have at certain times had conferences 
with the chief men among them who reside in the 
British dominions. They have set forth the beauty 
of the religion of Christ, and the whole plan of 
salvation ; which, when they have patiently heard, 
they answer thus : You have set forth, in a very 
engaging manner, the superiority of the religion 
you profess, but we do not see that the professors 
of the religion of Christ, who reside among us, 
prove by their lives and conversation, that these 
things are true. When we go into our temples, 
we take off our shoes, and appear before our God 
with that reverence which is due to him who fills 
the universe with his presence. When our worship 
is ended, we return to our homes, considering we 
have been paying our vows, not to the stones of 
which our altar is built, but to the invisible God : 
we injure none, nor do we condemn others for 
thinking differently on these subjects. But when 
your people go into your temples^ though you inform 



The Brahmans. 



151 



us that they believe God to be present, yet they 
conduct themselves as though they were in a place 
of amusement. When your worship is ended, 
they go to riot and drunkenness, making use of 
every possible means to deceive others, and to 
gratify their unconquered inclinations, though it 
be the ruin of the unfortunate sufferers, who un- 
happily fall in their way. With these proofs of 
the lamentable conduct of the professors of your 
religion before our eyes, we do not see that we 
should gain any thing by changing our sentiments : 
there is no inducement for us to forsake the an- 
cient profession of our venerable fathers. 

When the missionaries inform them that there are 
two descriptions of professors among Christians, viz. 
those who worship God in sincerity with a pure de- 
votion, and those who are careless concerning this 
matter ; they reply, that it would not be pleasing to 
God, should they meet before him and worship in 
sincerity, in the company of others, who, to their 
certain knowledge, were living in open violation of 
the precepts of morality, and blaspheming the very 
God, whom they pretended to worship. I shall 
here extract a paragraph from the Rev. Dr. Bucha- 
nan's Christian Researches in India, which justi- 
fies the above remarks. Page 50, he says, "the 
missionaries told me that religion bad suffered much 



152 



The Brahmans. 



in Tranquebar of late years, from European infide- 
lity, which was therefore hostile to the conversion 
of the Hindoos. It florishes more among the na- 
tives of Tanjore, and in other provinces where there 
are few Europeans, for we find that European 
example, in the large towns, is the bane of Christian 
instruction." 

But there are other nations, in the more interior 
part of [ndia, who worship idols literally. The idol 
Juggernaut is worshipped by immense numbers, 
who make a pilgrimage at their various feasts to the 
town of Juggernaut. On the JSthof June, at \% 
o'clock, the idol is brought forth on a car sixty feet in 
height, amidst the acclamations of hundreds of 
thousands of deluded worshippers, who have resorted 
thither from various parts of the British dominions ; 
so infatuated are these people, that many of them 
think it an honor to sacrifice themselves to this idoL 
This is said to be done in the presence of the com- 
pany's servants, the country being under their juris- 
diction. They have levied a tax 1 on this deluded 
people, which amounts to a great sum annually, 

1 This tax was levied, according to Dr. Buchanan, p. 32, 
by the Bengal government, under " A regulation for levying 
a tax on pilgrims resorting to the temple of Juggernaut, and 
for the superintendance and management of the temple." 
Passed April 3, 1806. 



Worship of the ancient Africans. 153* 

sanctioning the worship of this idol, and permitting 
them to offer human sacrifices. Surely, the just 
judgment of God will fall on the heads of those, 
who are the authors and sharers of this bloody Mo- 
lochian plunder. 



the 

■jr "WORSHIP OF THE ANCIENT AFRICANS, 

It has been supposed by some writers, that the 
descendants of Japhet peopled Europe ; some might 
settle in this part of the world, though we have no 
satisfactory proof that this was so. But it will 
appear, if we consult the Hebrew scriptures, 
that a great part of his posterity were the first settlers 
in Africa. 

The so?is of Japhet zcere Gomer, and Magog, and 
Madai, and Javan, and Tubal, and Meshech, and 
Tiras. Gen. x. 2. The grandsons of Japhet are 
also mentioned, who, with these, gave their names to 
their posterity, forming different nations, each pre- 
serving the name of their progenitor. We are then 
informed in the fifth verse, as it stands in the trans- 
lation, that, by these were the isles of the gentiles di- 
vided, in their lands, every one after his tongue, 
after their families, in their nations. But the word 
which is rendered gentiles, should be translated wa- 



154 Worship of the ancient Africans. 



tions ; and the word Jyee, which is translated isles y 
cannot be confined to such a signification. It means 
countries, which are far remote beyond the sea, and 
these countries may be either islands, or continents. 
Jer. xxv. 22. and the kings of the Jyee, countries 
which are beyond the sea. But the countries of 
Europe are not beyond, or divided by the sea from 
the land of Canaan where the patriarchs resided; 
therefore Europe cannot be meant by the word Jyee, 
countries, which are beyond the sea. 

The descendants of Ham settled in the country of 
Palestine, including Babylon; the descendants of 
Shem in the most eastern part, including Persia, 
Arabia, India; and as Africa is divided by the Me- 
diterranean sea, and the Red sea, from Europe, and 
the land of Canaan, which joins Egypt, it must be 
allowed that the descendants of Japhet were the 
first settlers in Africa. This is confirmed by the 
prophet Ezekiel, xxxii. £6. where Meshech, and 
Tubal, the sons of Japhet, whose names distinguished 
their descendants as nations, are mentioned as being 
a considerable people in Africa^ when Pharoah was 
threatened with destruction. 

Mitzraim, the second son of Ham, was also the 
father of a mighty nation. His descendants settled 
in Egypt, which in Hebrew is called by his name 
Mitsraim, and not Egypt. It is also said, from 



Worship of the ancient Africans. V>& 



him came the Caphtorim. The word means to 
interpret — the solution of difficult things; pro- 
perly the priests of the most ancient order. The 
priests of Apollo were so called, from the pretended 
oracular predictions, and prophetic qualifications of 
their God of wisdom. Bochart, v. i. p. 666. This 
will account for the representative worship of the 
Egyptians. For as the descendants of Ham intro- 
duced the worship of their progenitor, who estab- 
lished the order of the ante-diluvian worship, when it 
had sunk into idolatry, but which, in its pure state, 
was sacredly figurative, and representative ; so 
Mitzraim his son would naturally fall into that kind 
of worship, which was observed in Egypt at the time 
of Moses. 

The descendants of Japhet then, it appears un- 
questionably, were the first settlers in Africa, which 
land was well known, before the flood, to the pa- 
triarch Noah, who, on account of its proximity to 
the land of Canaan, assigned these divisions to his 
posterity. From which we are authorised to draw 
this conclusion ; that as Japhet worshipped the true 
God, so he must have established this worship 
among his descendants in Africa, exclusive of Egypt, 
where Mitzraim established the worship of Ham. 
The worship of the ancient Ethiopians appears to 
have been retained in its purity longer than in any of 



15b 



Modern Africans* 



the other nations of Africa. For when the Queen 
went to visit Solomon, they had the knowledge of 
the true God ; they used most of the Mosaic cere- 
monies, many of which were like those of the first 
patriarchs ; and the eunuch of Queen Candace was 
acquainted with the Hebrew scriptures in the days 
of the Apostles. The Christian religion florished in 
Africa, at the time of the council of Nice in the 
fourth century : but at this day, agreeably to the best 
information, ignorance and superstition have spread 
their baneful influence over the greatest part of this 
©nee enlightened country. 



MODERN AFRICANS. 

The religious professions of the modern Africans 
are three: Paganism, Mahometanism, and 
Christianity. The Pagans are those who do 
not receive the Bible, Koran, or books esteemed 
sacred by any nation. Those who have travelled 
among them give a description of their theology, 
more consistent with reason than has been defined 
by writers in general. 

They inform us that, the " intelligent Pagans 
believe in the existence of one Supreme Being ; that 
man shall rise agaiu after death, and that there are 



Paganism. 



157 



rewards and punishments after this life; this belief 
is universal among the African Pagans. They have 
exalted ideas of the majesty of the Deity, and believe 
that the superintendance of things in this world is 
under the direction of invisible beings, to whom God 
has committed it. Respecting a future state they 
speak with great humility, and conclude that this 
state of things will be far better suited to our in- 
clinations and final happiness than the present. 
Negroland, upper and lower Guinea, Caffraria, 
the land of the Hottentots, and Ethiopia-inferior, 
universally profess Paganism. Egypt, Barbary, 
including the empire of Morocco, Nubia, Biledul- 
gerid, or Zaara, profess Mahometanism. And 
the people of Ethiopia-superior, or Abyssinia, pro- 
fess Christianity. 



PAGANISM. 

The word Pagan is derived from the Hebrew 
J£I9 Phagang, which means to approach, to inter- 
cede. But when the descendants of the ancient Pa- 
gans became an ignorant people : ignorant with 
regard to the true worship of God, it was used by 

O 



15S 



Paganism, 



the TJalbies to mean a rustic, a barbarian, or one 
uncultivated, or untaught in things appertaining 
to religion, and was written Pagan, with 3 nun, 
instead of )) Oin, or ng, as it is now written 
Pagan. 

From the original meaning of the word, we are 
naturally led to conclude, that the first pagans 
were not worshippers of idols, but of the true 
God. They understood that a mediator, an inter- 
cessor was promised, which knowledge they must 
have received from the primaeval people, who be- 
lieved in the coming of the Messiah, the redeemer, 
and who looked on tilings in outward nature as 
representing, according to their properties and 
propensities, the passions and propensities in them- 
selves. But in process of time, the images of these 
things were placed in their temples ; the original 
understanding and application was first neglected, 
then lost, and they worshipped God through the 
images, which were originally representative only ; 
hence began idolatry. 

This kind of worship by images and figures, now 
pervades many of the nations of Asia and Africa, 
Great Tartan/, China, India, almost the whole 
of the back settlements of North and South 
America, But whether all these populous nations, 
containing by far a greater number of inhabitants 



European Pagans. 



159 



than are to be found in all the parts of the world 
beside, among whom must be many sensible, 
learned and judicious men, as appears from the 
wisdom displayed in their laws and forms of civil 
governments long established among them ; whether, 
I say, all these populous nations are so far lost 
to a sense of the dignity of human nature, as to 
worship images, stocks, and stories, as such, believ- 
ing them to be gods, (as is by some asserted) requires 
better proof than we have hitherto had concerning 
the credulity of so vast a proportion of the human 
race. When they are told, it is supposed by Chris- 
tians, that they worship these things, they show 
their disapprobation of every thing of this nature, 
and say, that they use them only as representative 
figures of the great one, who made and governs 
all things. 



EUROPEAN PAGANS. 



The Polytheism of the European Pagans has, 
by some writers of great credit, been fixed to five 
or six different orders, or professions. First, the 
Polytheism of the ancient Grecians^ and the Ro« 



160 



Americans. 



mans. 2nd. The Teutonic, and the Gothic. 3rd, 
The Celtic nations. 4th. The Sclavonian. 5th. 
The most northern regions of Europe, as far as 
Lapland, Greenland, &c. According to the best 
authorities, France and England were first peopled 
by the Celts, who established the worship of the 
Druids. The Goths entered Germany, Scandi- 
navia, and thus introduced the Runic mythology. 



IN NORTH AMERICA 



The different professions of the Christian religion 
are the same as in Europe. Episcopalians, 
Presbyterians, and Independents, are all 
tolerated. And 

IN SOUTH AMERICA 

The religion is in general Roman Catholic. New 
Mexico, Old Mexico, Chili, Peru, Terra 
Firm a, Brazil, and Paraguay, are account- 
ed to have received the doctrines of the church of 
Rome. But the natives of Amazonia are Pagans, 
They have a great number of idols, supposed to 



Americans. 



161 



be subordinate to one God, but their notions con- 
cerning him are very confused. They have a great 
veneration for their priests, who address their wor- 
ship to idols, and pretend to receive answers from 
them. When they go to war, they always consult 
the priests, who then apply to their idols for assist- 
ance against the enemy. The priest pronounces 
a heavy curse in the name of the idol they worship, 
and when they embark on their great rivers, the 
idol accompanies them. They never pray but for 
victory, vengeance, and riches. 

Before I attempt to define the particular views 
of the different sects of the Christian religion, I 
shall introduce Mahometanism here for the follow- 
ing reason, though Mahomet did not make his 
appearance till the beginning of the seventh century. 
Mahomet compiled the Koran, which contains 
the Mahometan creed, partly from the Old testa- 
ment, and partly from the books of the Pagans. 
It would therefore be out of order to introduce 
Mahometanism, when giving an account of the 
different sects of the Christian religion. It appears 
to me most proper to introduce those sects of pro- 
fessors who were nearest allied to each other, as to 
their profession of religion ; and as the Mahometans 
reject Christ, and have adopted many of the tenets 
of the Pagans, it certainly is more orderly to link 



Mahometanism. 



them with Pagans, than to introduce the Mahometan 
religion, when giving an account of the descent of 
the Christian religion. 



THE MAHOMETAN RELIGION. 



In the year 622 of the Christian aera, Honorius 
the fifth, being the bishop of Rome, and Heraclius 
Caesar emperor of the west, when idolatry had 
spread its baneful influence over Arabia ; Mahomet, 
an Arabian, seeing the many gross absurdities of 
such a religious system, and not being able to com- 
prehend the doctrine of the Trinity, as it was then 
taught by the professors of Christianity ; formed the 
plan of a new sect, by combining a part of the Pagan 
rites with some of the laws of Moses, and the precepts 
of the new testament, and published them as a new 
code of laws. In order to make these laws revered, he 
pretended that he received them from the arch- 
angel Gabriel by the command of God, and that 
he was the prophet chosen to promulgate them. 

There is no other way of accounting for the great 
progress which this new religion made, by the 
conversion of the eastern nations to the Mahometan 



Mahometamsm. 



16 J 



faith, unless on the ground of this impostor holding 
forth the unity of God, and the promise of sensual 
enjoyments in Heaven, to those who obeyed his 
laws. The first commandment was taken from 
the Bible; it runs thus in the Mahometan code: 
I believe IN one God only. This struck 
at the root of the polytheism of the east, and was 
one great cause of the reception of his doctrines. 

The Koran is the sacred book of the Mahometans, 
written in pure Arabic, and is in as high estimation 
with them, as the Bible is with Christians. 

Mahomet was obliged to propagate his doctrines by 
sensual indulgence and the terror of the sword; but 
being conscious that the BibL*, from w hich he endea- 
voured to frame his system, did not allow of any thing 
like sensual indulgence, and finding that a system of 
self-denial was not calculated to give him popularity, 
he adopted many of the Pagan rites, and also gave 
permission to indulge in sensual pleasure. There- 
fore, he promised that every good Mahometan, who 
died fighting for his religion, should possess a multi- 
plicity of wives, beautiful as the fevuris, and that all 
who thus fell should be immediately translated to 
Paradise. 

The Mahometan is the established religion of 

SYRIA, PALESTINE, MESOPOTAMIA, PERSIA, 
EGYPT, MOROCCO, FEZ, ALGIERS, TRIPOLI, 



164 



Mahometanism. 



BARCA, NUBIA, N ATOL1 A, TV RCOM A N I A, GEOR- 
GIA, and TURKEY in EUROPE. 

Caliph w as the sacred supreme ecclesiastical title, 
among the Saracens. They are said to have such a 
relationship to Mahomet, as the popes are said, by 
the Roman Catholics, to have to Christ, and St Peter. 
This is one of the titles of the Grand Segnior, which he 
is under the necessity of adopting, as the successor of 
Mahomet. The ancient Caliphs were priests as well 
as kings; they led the pilgrims to Mecca, and went 
forth w ith their armies, after the custom of the ancient 
eastern monarchs before their time; and being the pre- 
mier priest ot the mussulmen, he read the public pray- 
ers every Friday, in the great Mosque or church. 
This custom, however, is not attended to ; for the 
labor of the Caiiphs having been laid aside for the 
supineness of the Sultan, a high priest, called the 
Mufti, fills his religious office, and another minister, 
styled the Grand Vizier, leads the army to battle. 
But the Zerif of Mecca in Arabia is the great pontiff 
of the Mahometan religion, who, to support the 
ancient order, is allowed to be a nominal, temporal, 
as well as an acknowledged spiritual, prince. His 
temporal authority, however, only extends over a part 
of Arabia, for which he pays tribute to the grand 
Segnior. 



Mahometanism. 



166 



The government of the Caliphs was continued 
from the 655th year of the Hegira, i. e. the flight of 
Mahomet, when the Tartars took Bagdat, their 
capital city ; and, from this period, the Sultan ap- 
pointed the ecclesiastical officer, called the Mufti. 
Their priests are called Imans; their monks, 
Dervises, who are very abstemious ; and they have 
eight religious orders. As much as possible, they 
oblige every one to acknowledge, or profess, the 
Mahometan religion; it is true, that they allow the 
professors of the Christian religion who are of the 
Greek church, as also the Jews, the liberty of their 
own worship: but they are under the necessity of 
paying tribute for that privilege ; and they are 
treated with a degree of contempt, both in the 
intercourse of society, and in their legal acts. 

The Mahometans go once a year from Cairo, on 
a pilgrimage to Mecca. It is not only one of the 
most numerous caravans, but it is one of the richest 
in the east. Frequently not less than fifty thousand 
persons compose the caravan. The priests who per- 
form the journey to Mecca, they call saints, and 
grant them great privileges. In the city of Fez, the 
capital of the Emperor of Morocco, there are near 
one thousand mosques, fifty of which are built in a 
most magnificent style, supported by marble pillars. 



166 



The Christian Religion, 



The circumference of the grand mosque is near u 
mile and a half, in \\ Inch near a thousand lamps are 
lighted every night. 

As some of the doctrines of the Mahometan reli- 
gion agree with the scriptures, we must therefore 
expect to find many things nearly the same as are 
contained in them. They believe that, at the last 
day, the trumpet shall sound, and the dead shall be 
raised ; that the angel Michael shall weigh the souls 
of men ; that there is a separate state between 
Heaven and Hell, or a Purgatory; that to have 
images in their temples is idolatry; that the new 
moon ought to be saluted reverentially ; that Poly- 
gamy is allowable ; that a pilgrimage is to be made 
to Mecca every year, after the manner of the males 
to Jerusalem. All which are taken from the Bible, 
and modified so as to attach the sensuality of his 
votaries. They also believe the doctrine of fate as 
to things of this world, but admit that all who live 
good lives will be saved. 



THE CHRISTIAN RELIGION, 



We now come to treat of those things, sacred to 
every Christian. When, to fulfil the ancient pro- 



The Christian Religion. 167 

mise, that the seed of the woman should bruise the 
serpent's head; Messiah the Redeemer of the World 
left the glory of the Father, which he had with him 
before the wot Id was; became man for our sal- 
vation, [at whose coming the sacrifices appointed to 
be observed under the Mosaic dispensation were to 
cease for ever] and promulgated the truths of our 
holy religion. 

The fundamental principles of the Christian re- 
ligion, appear, from what is said by our Lord, and 
his disciples, to consist in repentance, faith, 
and uprightness of life; love to god, and 
charity to man. Here is the ground- work on 
which the spiritual temple is to be raised for the 
reception of Heaven in man ; ye are the temple of 
God. "Repentance whereby we forsake sin, 
and Faith whereby we stedfastly believe the 
promises of God," which, if it be a genuine faith, 
will produce a life in conformity thereto, a conscience 
void of offence towards God, and towards man. 

Unlike all the churches which preceded, the 
Christian church was not to be a representative 
church ; no types, n<> figures, were necessary, when 
the great founder of our leligion made his appear- 
ance. He came to abolish the sacrifices and cere- 
monies of the Jews, which were all representative of 
him the great sacrifice ; and -to show man, 



168 



The Christian Religion. 



that the sacrifice of a broken and of a contrite spirit, 
operating in a life agreeably to the commands of 
God, is the most acceptable sacrifice to him. 
Wherewith shall I come before the Lord, and bow 
myself before the high God? Shall I come before 
him with burnt offerings, with calves of a year old? 
Will the Lord be pleased with thousands of rams ? 
or with ten thousands of rivers of oil? Shall I give 
my frst born for my transgression, the fruit of my 
body for the sin of my soul ? He hath shozved thee, 
O man, what is good ; and what doth the Lord 
require of thee, but to do justly, and to love mercy, 
and to walk humbly with thy God. This is summed 
up in those ever-memorable words of the Christian 
Redeemer, which comprehend the substance of true 
religion. Matt. xxii. 37. 39- Thou shalt love the 
Lord thy God zoith all thy heart, and zoith all thy 
soul, and with all thy mind : Thou shalt love thy 
neighbour as thyself. 

It is not my intention to amuse the reader, by 
entering into the vast field of notions and opinions, 
which in the early ages of the Christian church ob- ' 
tained credit among a few unsettled and intemperate 
men ; it would be a loss of time, without answering 
any valuable end. I shall, therefore, be as brief as 
possible in giving an account of the sects of lesser 
note ; but with regard to those which made a more 



The Christian Religion, 



169 



conspicuous figure, 1 shall endeavour to be more 
particular. 

There are four religions in the world: viz. 
the Jewish, the christian, the Mahometan, 
and the pagan. 

It is allowed that the world contains eight hundred 
millions of souls; having for their rule of faith, 
THREE books, which are esteemed as revelations 
of the divine will. First : Those who receive the 
sacred scriftures. Second: The Mahometans, 
who receive the koran. Third : The Pagans, who 
have their own writings. One hundred and 
eighty-three millions only are Christian s. One 
hundred and thirty millions are Mahometans. 
Three millions are Jews; and most painful is it to 
say, that the remainder, amounting to four hundred 
and eighty-seven millions, ate Pagans. 

Christianity divides itself into THREE profes- 
sions. The first in order is, 

The Eastern church, by which we under- 
stand the Greek church. 

2nd. The church of Rome. 

3rd. The Protestant church. 

Among professors of Christianity, there are 
THREE different opinions concerning church 
government. Episcopalian, that which is go- 

P 



170 



Sects of the Christian Religion. 



verned by Bishops; Presbyterian, i. e. go- 
verned by a body of elders ; and that of the Inde- 
pendents, who are neither subject to bishops, 
assemblies, nor presbyteries. 

There are THREE sects, holding different opi- 
nions respecting the object of divine worship. The 
Trinitarians, the Arians, and the Unita- 
rians. There also exists a great difference of 
opinion among the complex body, as to the means 
by which salvation is given to men : this again is 
divided into THREE, viz. the ARMINI>N, the 
Calvinist, and the Unitarian. 



A BRIEF ACCOUNT OF THE DIFFERENT SECTS 
OF 1 HE CHRISTIAN RELIGION. 

Those small parties, which in the first age of the 
Christian church have hitherto been called sects, do 
not appear to have been sufficiently numerous to 
claim that appellation. They were but half-converts, 
mixing the old practices of the idolators with the 
pure doctrines taught by Christ and the Apostles. 
The second and third chapters of the Revelation were 
directed to the churches of Asia, to warn them from 
falling into these pernicious practices. If we turn to 



The Gnostics. 



171 



the writings of the first Christian fathers, and com- 
pare what they have said concerning the doctrines 
and worship of those half-christians, we shall be 
able to determine who they were that are alluded to 
by the Apostle in the messages to the seven 
churches, which has escaped the notice of every 
writer I have met with on that subject. 



THE GNOSTICS* 

The Gnostics appear to have been the immediate 
successors of the Apostles, The word Gnostic, 
from rvxa-Tixoc, means knowledge. The first 
Gnostics were certainly the best philosophers, and 
the most learned among the original descendants of 
the Apostles, who called themselves by this name 
because of the true knowledge communicated to 
them in the gospels, concerning religion and the 
worship of God. 

According to Clemens Alexandrinus, there were 
two sorts of Gnostics : the true Gnostic, or the 
true follower of Christ; who preserved the doctrine 
pure as it was delivered by the Apostles : and the 
various sects of professing Christians, who corrupted 
the doctrines of the gospel, by incorporating there- 



The Gnostics. 



-with the opinions and practices of the Heathen wor- 
shippers. The chief of these were the niciiolai- 

TANS, CaRPOCRATIANS, C E R 1 N Til I A N S, ElH- 
ONTTES ; SlMONIANS, V ALENT1NIANS, and NA* 

zarenes ; all originally Gnostics, but who changed 
this name for that of the leader of each respective 
•sect. The doctrines, put forth by these men, appear 
to have drawn the churches from the truth a* 
preached by the Apostles ; and were the cause of 
the Revelation being given to John, who was 
directed to write to the seven churches. 

Among the professors of Christianity at this early 
period, there appears to have been a serious falling- 
away from the truth as delivered by the Apostles. 
Even the first church, to which John was directed 
to write, had fallen from the simplicity of the gospel. 
It is called on to do its first works; to repent; 
from which we are authorised to conclude that, as 
first works are repentance: and as pride is the 
opposite of humility, or a state of repentance ; pride 
must have been the true characteristic of the church 
of Ephesus at this penod; therefore it is called on to 
repent and to do its first works. 

But the second church, that is, the church of 
Smyrna, was highly approved, viz. / knozc thy 
works, and tribulation and poverty, (but thou art 
rich ) fear none of those things which thou shaft- 



The Gnostics. 



173 



suffer, behold the Devil shall cast some of you in 
prison, that ye may be tried; and ye shall have 
tribulation ten days; be thou faithful unto death, 
and I will give thee a crown of life. From which 
we learn that the churches of Smyrna (over which 
the angel or he who was sent, which is its meaning, 
to preside,) were at this time in a state of persecution 
for the sake of the gospel ; but they are here encour- 
aged to hold out to the end. 

At the time when the Apostle was directed to 
communicate these things to the seven superior 
churches, there was a violent persecution of the 
Christians. For the third church, that is. the church 
in Pergamos, was highly approved; and although 
it was surrounded by persecutors, yet it was stedfas^. 
in the faith, condemned the abomination of idol- 
worship, and sealed the truth with its blood. Verse 
13. 6 1 know thy works and zchere thou dwellest 
even where Satan s seat is : and thou ho/dest fast my 
name, and hast not denied my faith even in these 
days wherein Autipas was my faithful martyr, who 
was slain among you where Satan dwelleth. 9 

But we find that this church is accused of 
keeping those in her connexion, who were of the 
opinion of Nicholas; who held the doctrine of 
Balaam, and taught the people to eat of the sacrifices, 
which the idoiators offered to their idols. This was 



174 



The Gnostics. 



an accommodating system, a joining of idolatry with 
Christianity. 

The fourth church noticed by the Apostle, was 
the church of Thyatira, highly spoken of for its 
charity, faith, works, service, and patience. Pati- 
ence, no doubt, because of its stedfastness in the 
faith under the persecutions of the heathen emperors. 
But, like the church of Pergamos, the angel (or he 
who was sent to govern the church) permitted those 
to be connected with them, who also were worship- 
pers of idols; v. 20. 'Notwithstanding I have a 
fexo things against thee, because thou sufferest that 
'woman, Jezebel, which calieth herself a prophetess, 
to teach and to seduce my servants to commit forni- 
cation, and to eat things sacrificed to idols? This 
-woman, Jezebel, seems to have been a person of 
considerable consequence among the people of 
Thyatira, who had not forsaken the idolatrous wor- 
ship, but who joined it with the Christian worship. 
This is also called fornication, a scripture term for 
those who were idolaters, in allusion to departing 
from virtue. This church, as well as the church of 
Pergamos, was charged with keeping in its connex- 
ion some of the sect of Nicholaitans. 

The fifth church, or the church of Saudis, was 
in a very low state, when the Apostle wrote the 
Revelation. But yet there were some among them, 



The Gnostics. 



175 



who held fast their faith in the Redeemer, ch. iii. 4. 
( Thou hast a few names even in Sardis, which have 
not defiled their garments, and they shall Walk with 
me in white; for they are zcorthyJ Worthy, 
because they were stedfast, notwithstanding they 
were persecuted by the heathens, and kept themselves 
unspotted from the world. 

The sixth church, or the church of Philadel- 
phia, was also in a low state on account of the 
persecutions. But, nevertheless, they had not depart- 
ed from the faith. We find from this passage that 
the idolators had attempted to shut up their places 
of worship, but they were told v. 8, 9« 'I know 
thy works : behold, I have set before thee an open 
door, and no man can shut it; for thou hast a 
little strength, and hast kept my word, and hast 
not denied my name. Behold, I will make them 
of the synagogue of Satan, (i. e. the idolatrous 
worshippers) which, say they, are Jews, and are not, 
but do lie ; behold, I will make them to come and 
worship before thy feet, and to know that I have 
loved thee. Because thou hast kept the word 
of my patience, I will also keep thee from the hour 
of temptation viz. during the persecutions of the 
Ytoman tyrants. 

But the seventh church, or the church of Lao- 
dicea, was in that state equally disposed either 



176 



The Gnostics. 



to join the idolatry of the Laodiceans, or the pro- 
fession of Christianity ; for the apostle was com- 
manded to write, / knozo thy works, that thou art 
neither cold nor hot, I would thou wert cold or 
hot. So then because thou art lukewarm and neither 
cold nor hot, I will spue thee out of my mouth. 
Because thou sayest, I am rich, and increased with 
goods, and have need of nothing ; and knowest not 
that thou art wretched and miserable, and poor, 
and blind, and naked. Nevertheless, we find 
that this church had been earnest in promulgating 
the truths of the Christian religion, as it is said 
in the following verse, As many as I love I rebuke 
and chasten ; be zealous therefore and repent ; but 
had greatly fallen away. Neither does it appear 
that they had fallen away from principle, because 
it is said, as many as I love I rebuke and chasten : 
therefore it must have been occasioned by the very 
severe persecutions, which the Christians suffered 
from the Pagan worshippers of that day. 

The first society of professing Christians after 
the Apostles, which began to distinguish itself 
as the founder, or inventor of something new, was 
formed by 



177 



THE NICHOLAITANS. 

The Nicholaitan prostitution of the truths of the 
Christian religion, began at a very early period. 
Nicholas, the founder, we are informed, was born 
at Antioch, before the Evangelist John was banish- 
ed to Patmos. He was one of the seven, mentioned 
in Acts the 6th, and on that account calculated to 
do much injury to tha church. 

According to Irenams, Tertullian, and Austin, 
they mixed the Jewish and Pagan rites, with a 
part of the Christian order of worship, after the 
manner of Balaam, who joined a part of the Jewish 
rites with the practices of the idolatrous heathens. 
In reference to which it is said in the 14th verse 
of the third chapter of the Revelation, ' because 
thou hast there them that hold the doctrine of 
Balaam, who taught Balak to cast a stumbling 
block before the children of Israel, to eat things 
sacrificed unto idols/ From which it is certain 
that idolatry was common among the eastern nations 
at that period, and that Nicholas revived the old 
abomination of Balaam, by joining the idolatrous 
>ites with the Christian order of worship. 

For which reason it is said licv. ii. 15. i S« 



178 



The Carpocratians. 



hast thou also them that hold the doctrine of the 

Nicholaitans, which thing I hate.' 



THE CARPOCRATIANS 



Began their heresy also in the time of the Evange- 
list John. Their founder was Carpocrates. 

They held that faith alone was only necessary 
for salvation ; and that it was unnecessary for those 
who had this faith, to have good works. They were 
lovers of magic ; men of bad lives, or who indulged 
themselves in sensual practices ; and they 
taught that Christ was no more than another man. 

These followers of Carpocrates appear to have I 
been connected with the church of Pergamos ; for, | 
according to the above-mentioned fathers, they 
joined die idolatrous practice of eating things offered 
up to idols, as mentioned in the 14th verse of the 
2d chapter of the Revelation, with the Christian 
order of worship. Therefore the Carpocratians, 
who lived at this time, must necessarily be meant 
by those who are thus clearly described by the 
Apostle. In this church also, there were some 
who held the doctrine of the Nicholaitans, 
ver. 15. 



179 



THE CERINTH1ANS AND EBIONITES. 

These professors also lived in the time of the 
Apostle John. The practice of eating things offered 
to idols, or of offering the sacrifice to the idol and 
then eating it, had become customary among the 
followers of Cerinthus, who wished to retain a little 
of the old idolatry. 

Cerinthus lived in the time of the emperor Domi- 
tian : his doctrines were much the same as those 
taught by Nicholas and Carpocrates. They admitted 
only the gospel of Matthew, and denied the divinity 
of Christ. Agreeably to the above-mentioned author- 
ities, they belonged to the church of Thyatira, 
which suffered them to remain with them^ through 
the influence of Jezebel, who seduced them to 
eat things offered unto idols. Rev. ii. 20. i. e. to 
join idolatry to Christianity. 

From these a number of sects sprang up, varying 
but little either in doctrine or practice; tiil the 
heresy of Sabellius made its appearance at the 
beginning of the third century. 



ISO 



THE SABELLIANS 

Taught that there was but one person in the 
Godhead, and that this was the father. They 
believed that the father suffered, and were on that 
account called 

PATRIPASSIANS, 

Who personified the Father or divine es- 
sence. 



ANTHROPOMORPHITES. 

This is a compound word from the Greek, sig- 
nifying the form of man. This sect appeared in 
the early ages of the Christian church. They believ- 
ed that God was in the form of man, and were on 
that account called Anthropomorphites. 

They were first called Audiani, from Audeus 
their leader, who lived in the time of the emperor 
Valentinian, 340 years after Christ. 

It would answer no valuable purpose to notice 



The A ' nthropomorphites. 



181 



the little variations of those, who attempted te 
differ from the generally received doctrine and 
practice of the church. When this was done, 
though but of a trifling nature, it was only sanctioned 
by the name of the inventor, who by it obtained 
notice ; yet all the trifling variations have by some 
writers been magnified into sects. I therefore 
pass over these, who, as above observed, varied 
in so trifling a manner from the Nicholaitans, Car- 
pocratians, Cerinthians, and Ebionites, as not to 
be worthy of notice ; they were individuals lost 
in the great body of the professors of genuine 
Christianity. 

For the first three hundred years after Christy 
or until the time of the famous council of Nice, 
nothing of importance arose to disturb the unity 
of the church. Then it was that Arius published 
his opinions ; and a schism being thus made, sepa- 
ration ensued, and new opinions generated different 
sects. From this period, we must necessarily 
date the beginning of those distinctions, which 
have taken place in the church of Christ. 



Having said as much as is necessary concerning 
those sects alluded to in Scripture, and by the 

Q 



18ft 



The Greek Church. 



first Fathers of the Christian church, I shall now 
begin with the sects which immediately appeared 
after the Nicene council ; and conclude by defin- 
ing the doctrines of the different sects of the Chris- 
tian religion, as they are at this day held forth in 
Europe. 



THE GREEK CHUECH. 

The Greek Church was so called because, after 
the dispersion of the Jews, the Scriptures were 
read in Greek : for as the Jews only were in pos- 
session of the Hebrew language ; and the Greek 
language being then spoken and understood among 
all the nations of the Grecian empire ; the Sep- 
tuagint translation was introduced ; and the Gospels, 
which were originally written by the Apostles in 
Hebrew, the language of their country, were trans- 
lated into the Greek tongue. This appears to 
have been confirmed by the Apostle Paul, as we 
cannot suppose that he wrote his epistle to the 
Hebrews in Greek, a language which the great 
mass of the people did not understand. But the 
time, when it began to be generally known by 



The Greek Church. 



183 



this appellation, was when Constantine the Great 
embraced Christianity at the beginning of the fourth 
century. 

The faith and worship of the Greek church is 
professed by many of the eastern nations, and it 
is the established form of religion throughout the 
Russian empire. They use the liturgies of Basil 
and Chrysostom. The service is read in ancient 
and modern Greek ; and in some places they read 
it in the Sclavonian tongue. The churches subject 
to the patriarch of Constantinople are the Russian, 
Georgian, and Mingrelian. The eastern 
churches not under the immediate government of the 
patriarch of Constantinople, are the Armenian, 
and the Nestorian : the Abyssinian, Cop- 
tic, and Jacobite Monophysists, are also sub- 
ject to the same patriarch, but differ from the 
Armenian and Nestorian churches ; in as much as 
the word Monophysist, derived from (xovog, solus, 
and Qv<ri$, natura, implies their belief that there 
is only one nature in Christ. Turkey in Europe 
contains a great number of christians, but those 
of the Greek church are the most numerous. The 
patriarch of Constantinople governs the church 
with an authority similar to that, which has been 
exercised by the Roman pontiffs. The next dig- 
nitaries in order after the patriarch, are the 



184 



The Greek Church. 



Metropolitans. The number of the Metropolitans 
was originally seventy-two, after the manner of the 
Sanhedrim of the Jews. The bishops are subjeet 
to the Metropolitan. 

They retain the custom of the Greek fathers, 
Basil and Chrysostom, of reading the liturgy in 
the Greek language. The sacrament they admin- 
ister ill both kinds, viz. the bread is mixed with the 
wine, which is given together with the words, hoc 
est corpus menm, 'this is my body/ 

They taught that the traditions of the church are 
of equal authority with the scriptures : that the 
Patriarch and his Synod have authority to interpret 
the scripture, and that their interpretation is infal- 
lible. This authority seems to be acknowledged 
at present, for Peter the Great of Russia, applied 
for, and obtained, the sanction of the Patriarch 
of Constantinople. They have great faith in au- 
ricular confession, but the form of absolution is 
deprecative only: thus, may God absolve you. 
They allow their priests to marry once. They 
leach that we cannot be justified by faith alone, 
but in conjunction with works; agreeably to the 
words of James. Shozo me thy faith without thy 
works, and I will show thee my faith by my 
works. The Greek church deny the supremacy 
and the infallibility of the Pope. They receive 



The Greek Church. 



185 



the decrees of the first seven general councils, viz, 
Nice, iu the year 325.; Constantinople, in 381.; 
Ephesus, in 431.; Chalcedon, in 451.; Constan- 
tinople, in 553.; Constantinople, in 680.; Nice, 
in 787. These they receive as the rule of faith. 
They believe that the holy spirit proceeds from 
the father only. 

With regard to the notions of a few individuals 
at these early periods of the church, they are not 
worthy of notice ; and though they have been 
magnified into sects by some writers, because* of 
a little variation in doctrine or practice, such as 
the Nestorians, from Nestorius, the patriarch of 
Constantinople, 400 years after Christ ; Pelagians, 
from Pelagius, a Briton, 382.; Jacobites, 575.; 
Marcionites, Coptics, Ophites, Cainites, Ada- 
mites, Theodotians, Melchizedekians, Noetians, 
Origenians, Samosatenians, Tertullians, &c. &c. 
yet they were known in the church as differing in 
some non-essentials ; but they were so few in num- 
ber, compared with the great body of the church, 
that it would be improper to call them sects. It 
would only be a waste of time and paper, to intro- 
duce their variations ; they may be seen in the 
writings of the Christian fathers. 



186 



THE ROMAN CATHOLIC CHURCH 

Has been called the Latin Church, not only 
because the service is read in Latin, but be- 
cause, about the time when the Roman empire 
had arrived at the zenith of its greatness, the Christian 
religion had made so rapid a progress in the empire, 
that paganism had become the sport of the people* 
Tertullian observes, in his apology for the Christians, 
u Your public bodies, your senate, your armies, are 
all Christians : we have left you only your priests and 
your temples." For this reason it was, that Constan- 
tine afterwards embraced Christianity : the empire 
became Christian, and the service was administered 
in Latin, which was the vulgar tongue. The supreme 
head is the Pope ; the next in order, as dignitaries, 
are the cardinals ; but they have not any authority in 
the hierarchy, or government pi the church ; it 
rests with the pontiff in council 

The members are bound to believe that " this 
church is always one, by all its members professing 
one faith, in one communion, under one chief 
pastor, succeeding the apostle Peter, to whom 
Christ committed his flock," 

They believe that " with this church, the scrip- 
tures, both of the old and new Testament, were 



The Roman Catholic Church. 187 



deposited by the Apostles. That she is, in her 
pastors, the guardian and interpreter of them. 
That these scriptures, thus interpreted, together 
with the traditions of the Apostles, are to be received 
and admitted by all Christians for the rule of their 
faith and practice." 

That there are seven sacraments, instituted by 
Christ in this church, which are instrumental causes 
of divine grace in the soul, viz. Baptism, by which 
they are made children of God and washed from 
sin. 

Confirmation, by which they receive the Holy 
Ghost by the imposition of the hands of the priest. 

The Eucharist, which feeds and nourishes the 
soul with the real body and blood of Christ, 
really present under the forms of bread and wine, 
or under either of them. 

Penance, by which penitent sinners are ab- 
solved from their sins, in virtue of the commission 
given by Christ to his ministers. 

Extreme Unction, which wipes away the 
relics of sin, and arms the soul with the grace of God, 
in the time of sickness. 

Holy Orders, by which the ministers of God 
are consecrated. 

Matrimony, which is a sacred sign of the 
indissoluble union of Christ with his church. 



188 The Roman Catholic Church, 



They believe that at the sacrifice of the mass the 
heal body of Christ is offered, that he is 
" here both priest and victim, representing in person 
his death and passion to his father. That in this 
sacrament he is verily and indeed present, 
that here is his body and blood, soul and 
divinity." That there is no difference between 
the offering of the mass, and the offering of the 
cross, but in the manner of the offering, as Christ 
offered himself upon the cross, as really to shed his 
blood and die for us ; whereas now, he does not 
really shed his blood nor die any more ; and there- 
fore this is called an unbloody sacrifice, and 
that of the cross a bloody sacrifice. 

They administer the sacrament to the people in 
one kind only, in the form of a w afer, under the 
appearance of bread, but the priest receives in both 
kinds. At the consecration of the bread, he pro- 
nounces ihe words, 4 hoc est enim corpus meum/ 
this is truli/ my body. And at the consecration of 
the wine, he pronounces the words, ' hie est enim 
calix sanguinis mei/ this is truly my blood. 

They are taught to believe the import and ap- 
plication of the following words, and by an act 
of faith to pronounce them at the altar : — " I 
most firmly believe, that in this holy sacrament thou 
art present verily and indeed ; that here is thy body 



The Roman Catliolic Church. 189 



and blood, thy soul and thy divinity; 1 be- 
lieve that thou, my Saviour, true God, and true Man, 
art really here ; that here thou communicatest thy- 
self to us/' This is confirmed in their Instructions 
mid Devotions for Communion, p. 241. " The per- 
son that is to receive the blessed sacrament must 
be also fasting, at least from midnight, by the com- 
mand of the church, and by a most ancient and 
apostolical tradition ordaining that, in reverence ta 
so great a sacrament, nothing should enter into the 
body of a Christian before the body of Christ* 
Hence, if through inadvertence, or otherwise, a per- 
son has taken any thing, though never so little, after 
twelve o'clock at night, he must by no means re- 
ceive that day." Thus they believe that, at the 
consecration of the elements, when the priest has 
pronounced the words, this is truly my body, the 
bread is truly and unequivocally changed 
into the literal flesh of Christ; and that 
when he has pronounced the words, this is truly my 
blood, the wine is truly and without any figure 
changed into the literal blood of Christ: 
That when the priest holds up the bread, and pro- 
nounces the words, ' Ecce Agnus ille Dei, qui tollit 
peccatum mundi/ behold the lamb of God, that taketh 
away the sins of the world, they verily profess to 
believe that the bread is the Lamb of God without 



390 The Roman Catholic Church. 



any figure of speech whatever ; and when the priest 
gives it to the people, they are thus taught : 

" At the time of your receiving, let your head be 
erect; take up the towel and hold it before you, 
your mouth opened moderately wide, and your 
tongue a little advanced, so as to rest upon your 
under lip, that the priest may conveniently convey 
the blessed sacrament into your mouth ; which 
being done, shut your mouth, let the sacred host 
moisten a little upon your tongue, and then swallow 
it down as soon as you can, and afterwards abstain 
awhile from spitting. If the host should chance to 
stick to the roof of your mouth, be not disturbed, 
neither must you put your finger into your mouth to 
remove it, but gently and quietly remove it with 
your tongue.'* 

When I was writing on this subject, I had some 
doubts whether they did not mean that this change 
was figuratively to be understood by faith ; and 
I waited on their priests to gain as plain a de- 
finition as possible. They informed me that their 
belief was perfectly consistent with what was said in 
their manual ; that they believed, when the priest 
pronounced the words at the consecration, the bread 
was as literally the flesh of Christ, as the flesh on 
my bones was flesh ; and that the wine was as lite-» 
rally the blood of Christ, as the blood in my veins 
was blood. 



The Roman Catholic Church. 191 



They believe that the angels, and particularly 
those who are recorded in their calendar of saints, 
have a peculiar interest with God to intercede in 
their favor ; and therefore in what they call the 
confiteor, they thus pray to them : 

"I confess to Almighty God, to blessed Mary ever 
virgin, to blessed Michael the archangel, to blessed 
John the baptist, to the holy apostles Peter and 
Paul, and to all the saints, that I have sinned ex- 
ceedingly in thought, word, and deed, through my 
fault, through my fault, through my most grievous 
fault : therefore I beseech thee, blessed Mary ever 
virgin, the blessed Michael the archangel, the 
blessed John the baptist, the holy apostles Peter and 
Paul, and all the saints, to pray to the Lord God 
for me ; may the Almighty God have mercy on me, 
and forgive me my sins, and bring me to everlasting 
life, amen. May the almighty and merciful Lord 
give me pardon, absolution, and remission of all my 
sin, amen." 

When they implore the prayers of the Virgin 
Mary and of the saints, they say this prayer : 

" O all ye blessed angels and saints of God, who 
see him face to face, whom 1 here receive under these 
humble veils ; and thou most especially, ever 
blessed virgin, mother of this same God and Saviour, 
in whose sacred womb he was conceived and borne 



192 The Roman Catholic Church. 



for nine months; I most humbly beg the assistant i 
of your prayers and intercession, that I may in 
sucli manner receive him here, in tins place of ban- 
ishment, as to be brought one day to enjoy him with 
you in our true country, and there to praise him and 
love him for ever.' 1 

In one of their litanies which they call f H E lita- 
ny of our Lady of LoRETTO, they sing ns 
an anthem, the following; u We fly to thy pa- 
tronage, () holy mother of God ; despise not our 
petitions in our necessities, but deliver us from all 
dangers. O ever glorious and blessed virgin. Lord 
have mercy upon us," See. In their addresses to her 
the\ dignify her with the following titles : 

" Holy Man, Holy Mother of God, Holy Vir- 
gin of Virgins, Mother of Christ, Mother of Divine 
Grace, Mother Most Pure, Mother Most Chaste, 
Mother Undefiled, Mother Untouched, Mother 
Most Amiable, Mother Most Admirable, Mother 
of our Creator, Mother of our Redeemer, Virgin 
Most Prudent, Virgin Most Venerable, Virgin Most 
Renowned, Virgin Most Powerful, Virgin Most 
Merciful, Virgin Most Faithful, Mirror of Justice, 
Seat of Wisdom, Cause of Joy, Spiritual Vessel, 
Vessel of Honor, Vessel of Singular Devotion, 
Mystical Rose, Tower of David, Tower of Ivory, 
House of Gold, Ark of the Covenant, Gate of 



The Roman Catholic Church. 



193 



Heaven, Morning Star, Health of the Weak, Refuge 
of Sinners, Comforter of the Afflicted, Help of 
Christians, Queen of Angels, Queen of Patriarchs, 
Queen of Prophets, Queen of Apostles, Queen of 
Martyrs, Queen of Confessors, Queen of Virgins, 
Queen of all Saints, pray for us." 

The council of Trent decreed that " all bishops 
and pastors who have the cure of souls, do diligently 
instruct their flocks, that it is good and profitable to 
desire the intercession of saints reigning with Christ 
in Heaven," and which is to this day strictly 
observed. The following is extracted from their 
manual, in the Litany, where they thus address their 
saints : 

" Holy Mary, Holy Mother of God, Holy Vir- 
gin of Virgins, St. Michael, St. Gabriel, St. Ra- 
phael, All ye holy angels and archangels, all ye 
holy orders of blessed spirits. St. John Baptist, St 
Joseph, all ye holy patriarchs and prophets. St. 
Peter, St. Paul, St. Andrew, St. James, St. John, 
St. Thomas, St. James, St. Philip, St. Bartholo- 
mew, St. Matthew, St. Simon, St. Thadee, St. 
Matthias, St. Barnaby, St. Luke, St. Mark, All ye 
holy apostles and evangelists ; all ye holy disciples 
of our Lord; all ye holy innocents. St. Stephen. 
St. Laurence, St. Vincent, St. Fabian, and St 
Sebastian, St. John, and Paul, St. Cosmas, and 

R 



!{M Tke Roman Catholic Church. 



Damian, Si. Gervase and Protase, Alt ye holy 
martyrs. St. Sylvester, St. Gregory, St. Ambrose, 
St. AogUStine, St. Jemmr, St. Martin, St. Nicho- 
las, All ye hoi if bishops and confessors; all ye holy 
doctors. St. Anthony* St. Bennet, St. Benmd, 
St. Dominick, St. Francis, All yt holy priests and 
Levites; all ye holt/ monk's and hermits. St. Mar 
Magdalene, St. Agatha, St. Lucy, St. Agnes, St 
Cecily, St. Catherine, St. Anastasia, All ye holy VIP* 
gin* a fid wi4oW$; all ye men and lomen, saints of 

God, MAKK 1 NTI-,K< liSSlON FOR US." 

They believe in the necessity of confession and 
Alison thin. Here follows the method of con- 
fession, an it stands in theif manual: 

''The penitent, kneeling down, at tlie side of 
his ghostly father, makes the sign of the crDSI and 
asks his blessing. Pray, father, give me your 
blessing, for I hate sinned. Then he says the con- 
fiteor in Latin, or in English, as far as med culpdj 
through my fault. After this he accuses himself 
of his sins, either through the order of God's com- 
mandments, or such other order, as he finds most 
helpful to his memory, adding after each sin, the 
number of times that he has been guilty of it, and 
such circumstances as may considerably aggravate 
the guilt ; but carefully abstaining from such a:* 



The Roman Catholic ChurcK. 



are impertinent or unnecessary, and from excuses 
and long narrations. " 

"After he has confessed all that he can remem- 
ber, he concludes with this or the like form: 

? For these and all other my sins, which I cannot 
at this present call to my remembrance, I am heart- 
ily sorry, purpose amendment for the future, most 
humbly ask pardon of God, and penance and abso- 
lution of you, my ghostly father. 5 

H And so he may finish his confiteor, and then 
give ear to the instructions and advice of the con- 
fessor. The priest then pronounces absolution, 
saying, 1 a u solve thee. This is not conditional, 
or declaratory, but absolute and judicial. Auricu- 
lar confession was first decreed in the fourth coun* 
cil of Lateran, under Innocent III. in V2 lo." 

11 Whilst the priest gives him absolution, let him 
bow down his head, and with great humility, call 
upon God for mercy, and beg of him that he 
would be pleased to pronounce the sentence of 
absolution in Heaven, whilst his minister absolves 
him on earth 

" Let him be careful to perform his penance 
in due time, and in a penitential spirit." 

They do not allow those who are in their com- 
munion ever to go to any other place of worship, 
which they call " denying their religion," In their 



jyO The Roman Catholic Church. 



examination) before they go for absolution, the 
following question i.^ asked, p. 211. 

"Have you by word or deed denied your religion? 
or gone to the churches or meetings of heretics, 
so as to join any way with them in their worship? 
or to give scandal ? how often r" 

Tin y do not allow their priests to marry; this is 
a law of the church, which they acknowledge to be 
not sanctioned by scripture. They say that he who 
has the care of souls, ought not to be encumbered 
with lh*' troubles of domestic life, but that in all 
things he should be devoted to Clod. Pope Ore-* 
-or) VII. about the year 107^3, urst enjoined this 
at iioinc. lie also established it in England. An- 
>ehn vvtifl the first Archbishop who restrained the 
English clergy from marrying, in a Synod held at 
Westminster in 1102. 

With regard to the primary doctrines of this 
church, they say that man cannot be justified by 
faith a/one, and that a genuine faith can only be 
known by good works, agreeably to the words of 
the apostle, 'show me thy faith without thy works, 
and I Kill shore thee my faith by my aorksJ 

Concerning the infallibility of the Pope, they 
believe that he may err in matters which relate ttf 
private opinion, depending on the testimony of 
man, as a private doctor; but that he cannot err when, 



The Roman Catholic Church. 197 



in a general council, he makes decrees of faith, or 
general precepts. 

They do not admit that they worship images so 
as to adore them, but they keep them to preserve the 
remembrance of the object. Nor do they allow that 
they Worship the Virgin Mary. They say that 
they revere her, and they think this consistent with 
scripture, because it is written, * Hail thou that art 
highly favored , the Lord is with thee, blessed art 
thou among women/ Luke, ch. i. 23. and again 
v. 48. 'From henceforth all generations shall call 
me blessed.' 

They make a distinction between mediatory and 
intercessor. They believe in one mediator con- 
cerning redemption, but that we may have many 
mediators for intercession. Thus they inform us 
that Moses was an intercessor for the Hebrews, 
Job for his friends ; that when prayers are offered 
for the sick, the congregation are looked up to 
as intercessors, agreeably to the Apostle James, ch. 
v. 14. — 16. 'Is any sick among you. 3 let him call for. 
the elders of the church, and let them pray over him, 
anointing him with oil in the name of the Lordj 
Arid the prayer of faith shall save the sick, aud 'he 
Lord shall raise him up ; and if he have committed 
sins, they shall be forgiven him. Confess your 
faults one to another, and pray one for another, that 



198 Mystery of the X umber GG6. 



ye may be healed : the effectual fervent prayer of a 
righteous man availeth much.' In like manner thev 
say, that they desire the blessed in Heaven to be 
their intercessors. 



MYSTERY OF THE NUMBER 6GG. 

Rev. xhi. IS. 

Many writers have supposed that the account iu 
Daniel, respecting the image which was set up by 
Nebuchadnezzer, was a type of the Papal power, 
and that the worship of that image referred to the 
worship of the Roman Catholic church. Thus they 
have confirmed themselves in this opinion, from 
the passage in the Revelation, concerning the image 
and worship of the beast, v. 13. 'Here is wisdom; 
let him that hath understanding count the number of 
the beast, for it is the number of a man, and his 
number is six hundred, threescore and six/ 

The sacred scripture does not say that we 
cannot fully understand this passage, which has been 
considered most difficult of comprehension ; on the 
contrary, we are commanded to gain a knowledge 
of it. In order, therefore, to show the fallacy of 
such a supposition as the above, I shall, although 



Mystery of the Number 666. 199 

many have been the attempts of commentators in 
all ages of the Christian church to develope this 
great mystery, add one to the list. And were 1 
not constrained, by the existing facts which had 
taken place in the time of John, to believe that this 
passage was so understood by him, I should have 
been silent respecting this most abstruse and im- 
portant text. 

Rev. xiii. 15 — 18. 1 And he had power to give 
life to the image of the beast, that the image of the 
beast should both speak, and cause that as many 
as would not worship the image of the beast should 
be killed. And he causeth all both small and great, 
rich and poor, free and bond, to receive a mark in 
their right hand, or in their foreheads, and that no 
man might buy or sell, save he that had the mark or 
the name of the beast, or the number of his name. 
Here is wisdom ; let him that hath understanding 
count the number of the beast, for it is the number 
of a man, and his number is six hundred, threescore 
and six.' 

Some have imagined that this mystical number 
relates to a king ; some, to a kingdom ; and others, 
to the pope. But the Revelation treats of the 
different states of the Christian churches, as appears 
from the second and third chapters, where the 



Mystery of the Number 666. 

cfaurchei arc- particularly apobfen of. For the 
last prepares die mind lor what follows, re- 
specting the .stales of all the churches of Christ ; 
not only the cburchefi of Asia, which were estab- 
lish* <! in the lime of the Evangelists! but also of the 
states of all the Cluistian churches to the end of 
time, \iz. 4 He that hath an ear, let him hear what 
the spirit saith unto the churches/ Had these 
words signified the churches of Asia only, it would 
have been written, let him hear what the Spirit 
HATH SAID unto the churches. I say, as this 
M a book which treats concerning the different 
states of the Cluistian churches, this mystical num- 
ber which is said to he the number of the beast, and 
thr number of a man, cannot relate to kings, king- 
doms, or popes. 

The Revelation is a book, which was always- 
understood by the fathers of the first Christian 
churches to treat concerning spiritual things, or 
things relating to religion. And this passage 
plainly refers to the conquest and depopulation of 
Jerusalem by Xebuchadnezzer, when the true wor- 
ship of God, the divine theocracy, with the commu- 
nication by Urim and Thummim ceased in the year 
of the Julian period 41 id, when ' all the holy 
vessels of the house of the Lord, and the treasures 



Mystery of the Number 666. £01 



of the king's house, were taken away by the monarch 
of Babylon, who cut in pieces all the vessels of 
Gold, which Solomon king of Israel had made in 
the temple of the Lord ; and carried away all 
Jerusalem, and all the princes, and all the mighty 
men of valor captives, even ten thousand, and all the 
craftsmen, and smiths ; none remained, save the 
poorer sort of the people of the land/ 1 2nd Kings^ 

XXIV. 

I say that this number six hundred three 
score and six comprehends the interval of time 
from the destruction of the first temple, and the cap- 
tivity by Nebuchaunezzer, when the Urim and the 
Til u m m I m , the Sff ECffTN AH> or divine communi- 
cation ceased, to the destruction of the second 
temple, by the Romans, with all the sacrificial wor- 
ship, the overthrow of Jerusalem, and the dispersion 
of the nation, which was 686 years. At the estab- 
lishment of the Christian religion, all these circum- 



1 This ten thousand, in the original, relates to the princes and 
all the mighty men, or the nobles, for we cannot suppose that 
the population of Jerusalem consisted of ten thousand only, 
when in the siege which took place eleven years after this 
period, 1,100,000 perished. Besides, it is said, when he took 
Jerusalem, and carried the people into captivity, with the king 
Jehoiakin, and the nobles, that he left none save the poorer sort 
•f the people of the land. Joseph, de Bell. 



Mystery of the Number 06(3. 



stances and things, which were types, given under the 
Mosaic dispensation, were fulfilled by Christ, by 
whom the true spiritual I run and Thummim were 
to be communicated, agreeably to the words of the 
inspired writer, let tin/ Thummim and thy LJrim be 
Kith thy ho! if one, the great high-priest of Ciod, the 
spiritual Mekhizedek, the king of iii>hteousness. 

That this number was thus understood and so 
applied by the evangelist is evident. If we sub- 
traet the year of the Julian period 4115, at the de- 
itraction of the first temple, when the divine com- 
munication ceased, from the year of the Julian 
]>♦ riod at the birth of Christ 47 LI, the remainder 13 
596, the interval of time between these two remark- 
able epoehas ; then, it to this remainder 596 we add 
70 years of the Christian sera, when Jerusalem and 
the temple were destroyed by the Romans, at the 
establishment of the Christian religion, it gives us 
this mystic*] number ; comprehending that 
interval of time between the destruction of the 
first temple, when the visible divine commu- 
nication ceased for ever — to the complete destruc- I 
rion of the second temple, when the Christian 
dispensation w as confirmed agreeably to those words 
of our Lord. Luke ix. 27. 1 But 1 tell you 
of a truth, there be some standing here, w hich shall 
not taste of death, till they see the kingdom of God/ 



The Syrian Christian Churches in India. 203 



when the spiritual communication was given to the 
Gentiles at the destruction of Jerusalem, and the 
dispersion of the Jews, which is to endure for 
ever. So that this number has no reference to 
kings, kingdoms, or popes, as has been supposed for 
many centuries ; but it refers to the time when the 
divine theocracy ceased in the true visible 
church of God, among the Jews : to the 
establishment of the true visible church of 
God, by our Lord Jesus Christ, among the 
Gentiles. 



the 

syrian christian churches in india. 



Although gross darkness seems to have enveloped 
the minds of the greatest part of the people of India, 
wc find that the ancient Syrian Christian churches 
have settled there from the early ages of Christianity. 
1 shall furnish the reader with a few extracts from 
Buchanan's Researches; the author having 
visited these churches by the permission and autho- 
rity of the governor-general the Marquis Wellesley, 
who gave orders that every facility should be afford- 
ed to him in the prosecution of his inquiries. lie 



C04 The Syrian Christian Churches in India 

says, "When the Portuguese arrived, they were 
agreeably surprised to find upwards of a hundred 
Christian churches on the coast of Malabar. L>ut 
when they became acquainted with the purity and 
simplicity of their worship, they were oflended. 
* These churches,' said the Portuguese, € belong to 
the Pope.' < Who is the Pope :' said the natives ; 'we 
never heard of him J I be European priests were 
yet more alarmed when they found that these Hin- 
doo Christians maintained the Older and discipline 
of a regular church under episcopal jurisdiction, 
and that for 1300 years past they had enjoyed a 
succession of bishops appointed by the patriarch 
of Antioch. 1 We/ said they, * are of the true faith) 
whatever you from the west may be; for we come 
from the place where the followers of Christ were 
first called Christians.' J ' 

" When the power of the Portuguese became 
sufficient for their purpose, they invaded these tran- 
quil churches, seized some of their clergy, and de- 
voted them to the death of heretics. Then the 
inhabitants heard, for the first time, that there was 
a place called the Inquisition, and that its fires had 
been lately lighted at Goa, near their own land. 
But the Portuguese, finding that the people were 
resolute in defending their ancient faith, began to 
try more conciliatory measures. They seized the 



The Syrian Christian Churches in India. 205 

Syrian bishop, Mar Joseph, sent him prisoner 
to Lisbon, and then convened a Synod, at one of the 
Syrian churches called Diamper, near Cochin, at 
which the Romish Archbishop Menezes presided. 
At this compulsory Synod, 150 of the Syrian clergy 
appeared. They were accused of the following 
practices and opinions: That they had married 
wives; that they owned but two sacraments, baptism 
and the Lord's supper ; that they neither invoiced 
saints, nor worshipped images, nor believed in pur- 
gatory; and that they had no other orders, or names 
of dignity in the church, than bishop, priest, and 
deacon. These tenets they were called on to abjure, 
or to suffer suspension from all church benefices. 
It was also decreed that all the Syrian books, that 
could be found on ecclesiastical subjects should be 
burned, c in order,' said the inquisitors, ' that no 
pretended apostolical monuments may remain.' " 

"The churches on the sea-coast were thus com- 
pelled to acknowledge the supremacy of the Pope, 
but they refused to pray in Latin, and insisted on 
retaining their own language and liturgy. This 
point, they said, they would only give up with their 
lives. The Pope compromised with them ; they 
retain their Syriac language, and have a Syriac 
college. But the churches in the interior would not 
yield to Rome ; they proclaimed eternal war against 

S 



COG The Syrian Christian Churches hi India. 



the Inquisition ; they sought the protection of the 
native princes who had always been proud of their 
alliance." 

He further says, " The first Syrian church I 
visited was at Mavelycar. 1 They had been often 

visited by IJomish emissaries in former times, and 
they at first suspected that I belonged to that com- 
munion. They had heard of the English, but 

strangetj supposed that they belonged to the church 
of the Pope in the west. They had been so little 
accustomed to see a friend, that they could not 
believe I came with any friendly purpose. I had 
discussions with a most intelligent priest, in regard to 
the original language of the four gospels, which he 
maintained to be Syriac ; and they suspected from 
the complexion of my argument, that 1 wished to 
weaken the evidences for their antiquity. 

"The doctrines of the Syrian Christians are few 
'in number, but pure, and agree in essential 
points with those of the church of England ; so 
that, although the body of the church appears to 
be ignorant, and formal, and dead, there a:e in- 
dividuals who are alive to righteousness ; w ho are 
distinguished from the rest by their purity of life, 
and are sometimes censured for too rigid a 
piety. 

1 This is a compound Hebrew word, literally the corn-pasture. 



The Syrian Christian Churches in India. £07 



"The following are the chief doctrines of this 
ancient church : 

" 3 st. They hold the doctrine of a vicarious 
atonement for the sins of men, by the blood 
and merits of Christ, and of the justification of 
the soul before God, by faith alone, in that atone- 
ment. 

"2nd. They maintain the Regeneration, or 
new birth of the soul to righteousness, by the influ- 
ence of the spirit of God, which change is called, in 
their books, from the Greek, the Meta-Noia, or 
change of mind. 

" 3rd. En regard to the .Trinity, the creed of 
the Syrian Christians accords with that of St. Atha- 
nasius, but without the damnatory clauses. In a 
written and official communication to the English 
resident at Travancore, the Metropolitan states 
it to^fce as follows : We believe in the Father, Son, 
and Holy Ghost, three persons in one God, neither 
confounding the persons, nor dividing the substance, 
one in three, and three in one : The Father genera- 
tor, the Son generated, and the Holy Ghost pro- 
ceeding. None is before or after the other; in 
majesty, honor, might, and power, they are co- 
equal; unity in trinity, and trinity in unity. In the 
appointed time, through the disposition of the 
Father and the Holy Ghost, the Son appeared on 



Baptists, 



earth for the .salvation of mankind : he Was 
horn of the Virgin Mary, through the means of 
the Holy Ghost, and was mearnate God and 

loan*" 1 

BAPTISTS. 

Baptists differ onlj from other sects of Christians 
as to the subject and the manner of administering 
baptism. They say that, agreeably to the com- 
mand, it should be done by immersion, and that 
such is the meaning of /3««t/?»: therefore that 
baptism means immersion, and that it was thus 
understood and practised by the apostles. That 
Christ went down into the river Jordan to be im- 
mersed by John. That the person who administered 
the ordinance, and the person baptised, went down 
into the water, Acts viii. — That those who are bap- 
tised are said to be buried in baptism, which language, 
they conclude, could not with any degree of propriety 
be adopted, unless it signified immersion. That 
it is thus administered in the Greek church, and 
that it is also ordered to be thus administered in 
the church of England. 

1 See the Ophion; or the Theology of the Serpent and the 
Trinity in Unity, just published 8vo. And the Biblical criticism* 
in the Classical, Biblical and Oriental Journal ( a 
quarterly publication). 



Baptists. 



209 



They say that when Christ commanded the dis- 
ciples to go and teach all nations, baptising them, 
such teaching could not include infants ; therefore 
that infant-baptism is contrary to the command, 
and that it must mean adults who are capable of 
being taught. But they make another distinction. 
They hold that all adults who are capable of being 
taught, ought not to be baptised, but only those 
who bring forth fruit meet for repentance, agreeably 
to those words, u Go ye into all the world and 
preach the gospel to every creature; heihatbelieveth, 
and is baptised, shall be saved/' To persons wjio 
were thus convinced, and who proved their sincerity 
by an example of obedience to the divine precepts, 
they contend, baptism was only administered by 
the apostles. That their first inquiry was, whether 
they were proper subjects for baptism, viz. if their 
repentance was sincere, and if they believed in 
Christ. Acts xiii. 12. " But when they believed 
Philip preaching the things concerning the kingdom 
of God, and the name of Jesus Christ, they were 
baptised." ch. viii. " And tl : eunuch said, see y 
here is water, what doth hinder me to be baptised'? 
And Philip said, if thou believest zcith all thine 
heart, thou mayest." 

Immersion was also a solemn ceremony under 
the Mosaic dispensation • 



AN A BAPTISTS. 



They were so named because they rebaptised 
thin converts, as the word signifies. This custom 
of rebaptising when of an adult age, is not modern. 
In the early ages of the church, Donatus, a famous 
minister, separated from the body of professors, and 
rebaptised those who were capable of making a 
profession of their faith, after the mariner of the 
eunuch. 



PARTICULAR AND GENERAL BAPTIST*. 



Since the time of Calvin, the custom of rebaptis- 
ing adults was for a long time confined to those of 
the Calvinistic persuasion ; but of late >ears, many 
who were not receivers of that doctrine, but who 
were strictly Anninians, embraced the same opinion 
respecting this ancient rite. There now was a 
necessity for a distinction between these two sects ; 
therefore the ficst, or those who believed in election, 
were termed particular, baptists, and the 

Other GENERAL BAPTISTS. 



211 



SEVENTH DAY BAPTISTS 

Are so called, because they keep the seventh clay 
as the sabbath, and consider it holy. They say 
that there is not any command in scripture for keep- 
ing the first day of the week, and that the command 
to keep the seventh day was never abrogated by 
Christ. In every other respect, they are baptists, 
either general or particular. 



PjEDOBAPTISTS. 

By Panlobaptists are meant those, who baptised 
infants. These are not properly a sect, as all 
established churches, and all dissenters, who thus 
administer baptism, are so called. 

From the time of the first schism of Arius, when 
all the Christian world was thrown into confusion, 
to the sixteenth century, so fruitful was the mind 
of Christian professors in generating new opinions 
in religion, that governments thought it prudent to 
put a stop to any thing of this nature, by enacting 
law 8 to prevent the like confusion in future. But 



Lutherans. 



it appears that wealth and power are dangerous 
acquisitions, when employed to regulate religion, 
and to direct the conscience. It has seldom been 
attended with happy consequences, except when 
guided by a power superior to man. Thus they 
introduced a number of tilings, which, by the re- 
formers, were thought to be so inconsistent with 
the pure doctrines of the Christian religion, that 
Martin Luther, an Augustine friar, began to op- 
!> >8« die authority of the Roman pontiff; and bis 
numerous followers were called after him. 



LUTH ERA N S . 

J have spoken of the Greek and Roman churches, 
when they were not subject to those charges which 
have been brought against them : viz. before any 
of those things were superinduced, which have 
given offence to other sects of Christians, such 
as bulls, indulgences, &c. 

In order to prove that these things were neither 
consistent with the original profession of the Chris- 
tian church, nor with the scriptures, Martin Luther, 
an Augustine Friar, declared war against the doc- 
trines and practice of the church of Rome. He 
opposed the use of images — the invocation of saints — 
excommunication — the monastical life — canonical 



Moravians. 



213 



obedience— distinction of meats — communion under 
one kind. — He taught, that man is not a free-agent, 
that he is justified by faith alone — and that though 
the faithful may sin, it is not imputed to them. He 
denied the supremacy and infallibility of the Pope ; 
— asserted, that bulls and indulgences were not 
consistent with Scripture — he denied the merit of 
works — Transubstantiation — The mass — Auricular 
confession — Absolution — Purgatory — Orders — and 
Extreme Unction — being five out of seven of their 
sacraments. Hence began what is called the refor- 
mation from the errors of the church of Rome. 
Many of the higher orders, as well as the generality 
of the people in several nations, became Lutherans. 

But it appears that some of Luther's converts 
did not think him infallible. A new sect sprung up 
out of the opinions held forth by him, called 

MORAVIANS. 

These modern professors were called Moravians, 
because they made their first appearance in Moravia. 
They separated from the first Anabaptists, soon 
after the time of Calvin. 

They originally observed many of the outward 



214 



Moravians. 



acts of the Apostles, such as washing each other's 
feet, going bare-foot, and having all one property 
»n commi tlj after the manner of a sect, which 
arose 140 years after Christ, called the Apostolici, 
because kh< j ob ierv< d the acts of (he Apostles. They 
ape sui>j« ct to one supreme superintendaitt in their 
civil department. Tin are great cucouragcrs of 
industryj and receive none into their connexion, 
hut those who follow some occupation. They have 
alio I supreme head in spirituals, who lays down 
the fundamental principles of their sect. They are 
industrious in making converts to their opinions, 
and think it their duty to convert the heathen to 
Christianity. On which account they send mission- 
aries to various parts of the world to preach the 
Gospel. 

Count Zinzeodorf, a German, about the year 1740, 
was the great supporter of the opinions of this sect 
of dissenters from the old Anabaptists of Moravia; 
who were nut called Moravians, because the first 
converts to his system were several Moravian fami- 
lies, as is asserted by some ; but were originally 
called, Fratres Legis Christi, Brethren of the Lazo of 
Christ; afterward Unitas Fratrum, the United 
Brethren , and the Moravian Brethren 150 years 
before his time, for the reason above given. 

They believe in justification by faith alone, through 



Moravians, t 



215 



grace or favor ; they avoid saying any thing on par- 
ticular redemption, and do not call themselves either 
Calvinists or Arminians. They think they are spiri- 
tually joined in the great family of those who love 
and fear God. The order of their church is epi- 
scopal, and they are very particular as to those who 
are to succeed as bishops. They think episcopal 
ordination perfectly consistent with the patriarchal 
and apostolic institutions, because it was the order 
in the patriarchal churches ; and the Apostle says, 
Acts i. 20. " For it is written in the Psalms, let 
his habitation be desolate, and let no man dzcell 
therein ; and his bishoprick let another take" Phil, 
i. 1. " to all the saints of Christ Jesus, who are at 
Philippi, with the bishops and deacons" 1 Tim. iii. 
1. 66 desire the office of bishop" 

In their deliberations, which are conducted by 
synods after the custom of the first Christian 
churches, if any thing of very considerable import- 
ance be brought forward, the result of which is 
doubtful, they have recourse to the ancient custom 

\ of deciding it by lot, which they think is consistent 

r with the scripture, Jonah i. 7. (( And they said every 
one to his fellow, come let us cast lots, that we may 

s know for whose cause this evil is upon us ; so they 
cast lots, and the lot fell upon Jonah." Acts i. %6. 

\ " the lot fell on Matthias." But whether this method 



216 Antitrinitarians. — The Antimmiam. 



be the same as was resorted to by the ancient 
Hebrews, or by the apostles, is not for ine to 
determine in this work. I believe the Moravians are 
the only sect of Christians who attend to any thing 
of this nature. 

They think themselves p< culiarly called to carry 
the gospel to the Heathen; and in this labor they 
have succeeded to admiration in almost c\erv part of 
the world. 

A NTITB I N IT A It I A N S . 
These professors j < vised the opinions of the A nans, 

and Samosatenians, who denied the existence of a tri- 
nity of persons in the divine nature. 



THE ANT1 NOMIA N B 

Arc so called from avr\, a^ni/ist, and vo'^o^, the 
LitCy because they relet t the law. They are also by 
some called Solifidiam, from solus 1 alone/ and fi(U$ 
1 faith; 9 and affirm that nothing is required bnt 
failh, which is held forth in the gospel: That 
neither good works, nor evil works, can forward, or 
prevent eternal happiness; as those who ha\e faith 
cannot sin, let them do what they will. They took thei r 
rise from Agricola at the beginning of the sixteenth 



Calvinists. 



217 



century ; and they made their appearance in England 
at the beginning of the seventeenth century. These 
and a great many more of less note are mentioned in 
the writings of Florimundus Raymundus de Origine 
Heres. 



CALVIN JSTS 

Were so denominated from John Calvin, one of 
the reformers in the sixteenth century. But there 
were professors of this description in the Christian 
church at a very early period, about the year 580, 
who were called Predestinati. And in the ninth 
century the followers of the German monk, Godes- 
calus, were called after these first professors, Pre-, 
destiimrians. They taught that God, who must 
necessarily know all things before he created man, 
decreed those things which should come to pass; 
and that to deny this would be to allow that there was 
a power superior to him, by whom these things were 
ordained ; therefore they held that his purposes and 
decrees were eternal, as nothing future can be pre- 
dicated concerning him. 

Calvin taught that God predestinated a certain 
number to eternal life before the foundation of the 
world, independently of any merit in themselves. 

T 



218 



Cahinisls. 



That In- £racc \\ liicli operates in them irresistibly, 

agitata the power of their own will, forcei them to 
accept the terms of (salvation by Christ: this they 

call irresistible grace* 

ToC principal tenets of Calvinism have been 

called, the Jive points, viz. Predestination, original 
fiHj particular redemption, irresistible grace, and fA| 
perseverance of the saints. But there u no necessity 

lui tin N dl8tifl< tionfl ; tin re is no difference between 
particular redemption, irresistible grace, the perse? 
Iterance of the saints, mi predestination ; for pre- 
rtinatioi] comprehends them all. Whoever are 

pivdt Maiat< d are al>»> ]>arf iru/ar/t/ redeemed, are to 
have irresistible grace, and must of necessity perse- 
*X>cre to the end. So that these Jive points, w hich 
Mere so called by the Synod of Doi t, are properly 
resolved into two points, viz. predestination and ori- 
ginal sin. 

They hold that all who were not thus elected 
before the foundation of the world, Cod has been 
pleased to reject, and that in his eternal council he 
separated them from the elect vessels of mercy, as 
monuments of his wrath, to satisfy his offended just- 
ice. 

Others of the Calvinists have been more mode- 
rate, and have held that God was always as a tender 
father, reconciled to man ; but that man, 7iho loved 



Presbyterians 



219 



darkness rather than light, because his deeds zcere 
evil, was not reconciled to God. And in proof of 
this they quote 2nd Cor. v. 18. "And all things are 
of God, who hath reconciled us to himself by Jesus 
Christ." And again, ver. 20. "Now then we are 
ambassadors for Christ, as though God did beseech 
you by us : we pray you in Christ's stead, be ye 
reconciled to God." 

Calvin condemned the doctrines and practice of 
the church of Rome, respecting the invocation of 
saints, the worship of images, purgatory, confession, 
prayers for the dead. 



PRESBYTERIANS 



Also believe in election and reprobation. They 
are so called from Tlpeo-^urspog, an elder ; because 
they hold that the first Christian churches were go- 
verned by presbyters and elders, which kind of go- 
vernment they have adopted. They believe that the . 
authority to preach and minister is given by the 
imposition of the hands of the presbytery, who are 
the general body of the ministers in an assembly, all 
possessing equal powers, equal offices, and equal 
honors; consequently, that a presbyter is the highest 



£20 



Avian XJnitavians. 



order in the church of Christ. They pray standing, 
after the manner of the Agoniciytas in the eighth 
century. 

As there are several sects who profess to be 
Unitarians, it becomes necessary to make a distinc- 
tion, not only with regard to some particulars of 
their opinions, but also with respect to the name 
of the founder,, or reviver of such opinions, whose 
name has been chosen to point out their own 
sect, 



ABI AN UNITARIANS. 

They are so named from Arius, a priest of Alexan- 
dria, who published his opinions at the beginning 
of the fourth century ; which so disturbed the church 
that a grand council was convened at Nice, of 
nearly all the bishops of Asia, Africa, and Europe. 
Arians hold the following opinions: 

They deny the existence of three persons in the 
divine nature, and maintain that the soul which 
animated the body of Christ, was a pre-existent 
spirit, superior to the highest cherubim and sera- 
phim, but that he was not produced out of the 
substance of the Father; created, not begotten, 



Socinian Unitarians. 



221 



They therefore reject the worship of Christ, deny 
that his death was a satisfaction for the sins of 
men, and that man is to be saved by his own 
works and merit. They admit that this great 
spirit is the Logos, or medium by whom God 
created all things, but yet a creature produced 
out of nothing, the maker of angels, archangels, 
thrones, dominions, powers, the whole hierarchy 
of heaven, and all material nature. Thus that 
he is the passive instrument of the infinite Jehovah, 
and under him the supreme administrator of the di- 
vine providence. That by him was given the divine 
dispensations, the communications to the patriarchs 
and prophets ; and that he appeared to Moses, 
to Abraham, to his chosen people, and led the 
Hebrews through the wilderness, as the representa- 
tive of the supreme Jehovah, agreeably to that 
declaration, behold mine angel shall go before 
thee. 



SOCINIAN UNITARIANS. 



The reviver of the Unitarian doctrines in Europe 
was Faustus Socinus, an inhabitant of Sienna in 
Tuscany ; and his followers have been called after 



££2 



Socinian Unitarians* 



him Socinians. They believe that Jesus Christ 
was no more than man : that he was the natural 
son of Joseph and Mary, and that he had no 
existence prior to his birth : that on account of 
the very extraordinary things which were to be 
done for the church, the Almighty translated him 
to heaven, by that divine power which they call 
the holy spirit, and opened to him his divine 
will respecting man : That he descended to promul- 
gate the divine truths he had received, and thus 
became, under God, the founder of the religion 
which was called after him, the Christian religion. 

They do not believe that the death of Christ is 
a propitiation for sin : consequently they deny the 
atonement, the imputed righteousness of Christ, 
and altogether reject the idea of a compensation 
or of a satisfaction to divine Justice, They believe 
that the Holy Ghost is not a distinct person, but 
by the appointment of the Father, Christ is become, 
under him, an object of invocation and worship, 
and that on account of this dignified situation to 
which it has pleased the Father to raise him, he 
is called God by the sacred writers. 

They believe that there is no original sin in us, 
as it implies an imperfection in nature: that we 
have a free will to do good, and that it is in our 
power to fulfil the law : that the cause of election 



Unitarians. 



223 



and reprobation is not from God, but in ourselves, 
and that he doth not predestinate any person to 
salvation : that man being born spotless, and 
without sin, has the power in himself, independent 
of divine grace, to repent, and to become holy 
and acceptable to God ; consequently that the divine 
favor is only to be obtained by our own works 
and merits : that the Gospel is not superior to the 
law, as the law qualified man for the kingdom 
of heaven. There are other professors of Unitarian- 
ism, who reject the name of Socinians, and called 
themselves 

UNITARIANS. 

These professors believe in the sole, exclusive, 
and incommunicable divinity of God ; deny the 
personal existence of the holy Spirit, and on this 
ground declare it to be contrary to scripture and 
reason to worship any other being than the one 
supreme Jehovah, who is the only object of 
prayer and adoration. They ascribe neither 
attributes, nor works, nor honors to Christ, which 
reason and revelation appropriate to God. Not 
believing in the pre-existence of Christ, they declare 



224 



Sabellian Unitarians. 



him to be the natural son of Joseph and Mary, and 
that all the benefits we derive from him consist in 
the bright example he set before us. These pro- 
fessors are in the strictest sense Unitarians, because 
they maintain the Unity of God to the total exclu- 
sion of Christ, and acknowledge him only as a 
prophet of God, a mortal man, but "the most 
complete character that was ever exhibited to the 
world." 

These opinions were propagated in the early ages 
of the church by the Ebionites, by the Carpocratians 
in the second century, in the third century by. the 
followers of Paul of Samosata, who were called 
Samosatenians, in the fourth century byPhotinus 
a bishop of Galatia, and lastly by Socinus in the 
sixteenth century. 



SABELLIAN UNITARIANS 

Were so called from Sabellius, bishop of Pentapo- 
lis, in Africa. These professors believe that Jehovah, 
the incomprehensible, unsearchable, and incommuni- 
cable principles of Deity, w r as manifested in a 
visible human form : that there was but one person 
in the Godhead; and that this was the Father. 



Patripassians. 225 

Thus, by personifying the divine essence, they were 
called 



PATRIPASSIANS, 

Who taught that the Father, cr the divine essence 
suffered. Thus they totally excluded the person 
of Christ, and the operation of the Holy spirit. 
They were the highest order of Unitarians, but 
it will appear to the intelligent reader, that if finite 
beings attempt to personify the eternal, infinite, and 
incomprehensible Jehovah, they greatly err : such 
pretenders convict themselves in point of possibility; 
it is a contradiction in plain terms, for that which 
is finite to comprehend the infinite ! the created, 
the creator! Man cannot sketch his ideas beyond 
the finite line which is marked by the infinite ; were 
this possible, he would be equal with God. By 
personifying the Deity, it is an attempt to compre- 
hend him who is incomprehensible, infinite, and 
uncreate. It is expressly said, No man hath seen 
God at any time; the only begotten son, which is 
in the bosom oj the Father, he hath declared him* 
John, ch. 1. 18. 



TRINITARIANS 



Believe that there are three persons in the God- 
head, the Father, the Son, and the Holy Spirit : 
That the Son came forth from the substance of 
the Father, and that the Holy Spirit proceeds from 
the Father and the Son : That the Father is the 
fountain of Deity, but that the Son, and the Holy 
Spirit, in all other respects are equal to him, and are 
united with him, by what is called by the ancient 
Nicene fathers, Emperichoresis, viz. a reciprocal 
penetration of each other's substance. This would 
have been much better expressed, easier of com- 
prehension, and more consistent with the perfections 
of Deity ; if it had been said by those venerable 
fathers, that by the ubiquity of the divine nature, 
i. e. omnipresence, existing at the same time in 
all places; which, however inconceivable to man* 
must be necessarily admitted ; the three Persons ; 
in the Trinity must always be present to each 
other. 



227 



THE ANCIENT ARMENIAN CHURCH. 

The history of the Armenian Greek church is very 
interesting. Of all the Christians in central Asia, 
they have withstood the persecutions of the Maho- 
metans, even when the seven churches, who had 
the immediate communication with the apostle, 
almost exhausted by suffering and death, had at 
length been compelled to receive the religion of the 
impostor at the point of the sword. "The Armen- 
ians have maintained their independence, their 
ancient scripture, doctrines, and worship, to this 
day." 1 Their proper country is Armenia, from 
which they are called Armenians. 

Armenia is under the Persian government, and 
professes to be of the ancient patriarchal church, 
which first received the New Testament translated 
into the Greek after the dispersion of the Jews. 
Dr. Buchanan in his Christian Researches in Asia, 
says, "The Bible was translated into the Armenian 
language in the fifth century, under very auspicious 
circumstances. It has been allowed by competent 
judges of the language to be a most faithful transla- 
tion : La Croze calls it, queen of versions. 99 



1 Christian Researches, p. 239. 



ARMINIANS. 

The modern Arminians have been sometimes 
mistaken for the people of Armenia, who are of 
the Greek church, and have their own patriarchs ; 
but Christian sects do not take their denomina- 
tion from the country they inhabit. 

They were a sect so called from Arminius, who 
was a divine of Leyden, and in 1605, he caused 
a separation from the Calvinists. They believe in 
free-will ; they believe that man has a power to 
resist the offers of mercy, and that election to eter- 
nal life is grounded in the will of God to save such, 
as he knows about to believe and continue in obedi- 
ence ; consequently, that reprobation is only the 
result of his fore-knowledge concerning those, who 
live and die in violation of the precepts of the sacred 
scriptures : that though Christ by his temptations, 
sufferings, and death, made an atonement for all 
mankind, yet none but those, who were foreseen 
would be faithful to death, can possibly obtain ever- 
lasting life. 

That, as every good and perfect gift eomethfrom 
the Father of Light, so they say that this divine 
grace is a gift, that man cannot have any merit, and j 
that good works are of God only. But they like- 



Supralapsarians. 



£29 



wise hold that this grace may be so resisted, and re- 
jected by man, as to be ineffectual in procuring for 
him the salvation of his soul. They also believe 
that those who have tasted the good word of God, 
and the powers of the world to come, who have been 
regenerate in heart and life, may finally fall from 
this state of grace and die in sin ; agreeably to those 
words of the apostle, " But I keep under my body, 
and bring it into subjection, lest that by any means, 
when I have preached to others, I myself should be 
a cast-away/ 



SUPRALAPSARIANS 

Also believe in the doctrine of predestination* 
They are the most rigid of all those, who profess 
to receive the doctrine of election. 

They hold that God had no other view than to 

magnify his attributes ; by the salvation of some, 

his mercy ; and by the condemnation of others, his 

justice ; and therefore that he ordained the fall of 

man from eternity. But as this was also the belief 

of the ancient sect called the Predestinati, and as it 

is consistent with the belief of the modern professors 

of Calvinism, to that head I refer the reader. 

U 



230 



SUBLAPSARI ANS 

Believe in the doctrine of predestination. But 
they hold that Adam was created in full liberty to 
stand or fall ; that by an abuse of that liberty, God 
permitted him to fall, and that all men, having thus 
fallen in Adam, are eternally lost, except such, as 
by the determinate council of God were predesti- 
nated to eternal life. 



Puritans. 

About the same time that the Socinians began to 
form themselves into a body, a sect arose in 
England, called Puritans. But this was only 
a new name for an old profession. They were 
Calvinists, and the name Puritan was given, be- 
cause, like them, they pretended to be purer than 
the professors of the day. Nevertheless, they are 
said by respectable writers to have been an upright, 
and a sincere people, 



231 



IN DEPENDENTS 

Are so named, because, as to their church-gov- 
ernment, every congregation is independent of each 
other. They are neither subject to synods, assem- 
blies, nor presbyteries ; but the elders of each 
congregation govern their own members. 

With regard to their opinions, they are much the 
same as the Calvinists, and the Presbyterians. 
They allow all to preach who think themselves ca- 
pable, and will not baptise any who are not of their 
own congregation. They receive the sacrament 
sitting, and will not communicate with those who 
are of another persuasion. 

They were not known as a body or sect, until 
the time of Elizabeth. They were called Puritans 
by way of reproach, because they were particular 
in inculcating a purer kind of life than the profes- 
sors of the time. They were also stigmatised by 
the term Novatians, for as Novatius formed a dis- 
tinct sect, on account of the dissolute abuses 
prevailing in the church of Rome, so the Indepen- 
dents separated from the established church of 
England about the year 1580. 



232 



QUAKERS. 

The Quakers arose in England about the time 
of Oliver Cromwell. George Fox, a man of 
unblamable life, and conversation, bom at Drayton 
in Leicestershire, was the first of this sect . 

They were so called in derision, because George 
Fox, when he was committed to Derby Gaol, for 
promulgating their principles openly, by preaching 
the necessity of the life of God in the soul, told the 
magistrates who committed him, to tremble at the 
word of the Lord. But that has passed away, and 
the term Quaker is become respectable. Yet they 
term themselves the Society of Friends. They ad* 
dress each other by their Christian name. 

They call those who preach, ministers. In their 
meetings they sit covered, except when at prayer, 
during which, the minister kneeling, they all rise : 
the men uncover their heads, and all remain standing 
till the prayer is ended, when they resume their 
former order, and again wait in silence. They 
believe that silent waiting for the secret influence of 
the spirit, is more consistent with the religion of the 
heart than a ceremonial or formal order of worship ; 
that silent meetings are frequently more beneficial 
to their inward state of retirement. 



Quakers. 



Z33 



They believe in the fall of man, in the coming of 
Christ in the flesh, and in all those things which are 
written in the scripture concerning him; and that 
Christ is that light which lighteth every man that 
cometh into the world. They believe in immediate 
revelation, which is confirmed by 1 Cor. xii. 3. 
'No man can say that Jesus is the Lord, but by the 
Holy Spirit/ and that the Father, Son, and Holy 
Spirit are one God. But they are averse to unne- 
cessary inquiries into subjects which are above the 
limited ideas of finite beings, as not tending to in- 
crease vital godliness. They maintain that the 
righteousness of Christ is imparted to the regenerate, 
to whom he c is made wisdom and righteousness, and 
sanctification, and redemption.' 1 Cor. i. 30 : 
That we are justified if we follow and obey the 
teaching of the inward light. That the reception of 
the inward light to the renewing of the heart is the 
true baptism, agreeably to those words, e For John 
truly baptised with water ; but ye shall be baptised 
with the holy Ghost.' Acts i. 5* Thus they believe 
that water baptism is not essential : and that there 
are no visible sacraments required to be observed. 

They do not believe in a partial cleansing from 
sin only, but that purity of heart is to be obtained in 
this life, agreeably to those words of John, ' If we 
confess our sins, he is faithful and just to forgive us 



234 



Quakers. 



our sins, and to cleanse us from all unrighteousness. 9 
As oaths are forbidden., they conform themselves to 
this command, swear not at all. They have always 
been uniform in showing their abhorrence of war, by 
undergoing great deprivations on that account, until 
government, convinced that they objected from con- 
scientious motives, has included them in the act as 
exempt from military service, but obliges them to 
suffer distraint when they are chosen to serve in 
the militia. 

In like manner, they object to the payment of 
tythe, which they consider as a kind of spiritual op- 
pression, suffer much in their property, and have 
sometimes been deprived of their liberty on this ac- 
count. 

They hold that those who minister should do it 
without fee or reward, which was the opinion of a 
sect called the Albanenses, who arose in France in 
the eighth century. They say the gospel is neither 
to be bought nor sold : yet when their ministers 
travel, their expenses are sometimes defrayed. 

They believe that the letter only is not the rule to 
try the spirit, but they consider the scriptures as the 
rule of life, and as the test whereby doctrines must 
be proved ; they believe also that when this outward 
rule is not made living in the heart, by that light 
which lighteth every man, which is Christ, the true 



Quakers. 



235 



word or anointed in the heart, the hope of glory, 
it remains a dead letter, agreeably to the Apostle, 
2 Cor. iii. 6. 6 who hath made us able ministers of 
the new Testament, not of the letter, but of the 
spirit, for the letter killeth, but the spirit giveth life/ 
Laying, therefore, little stress on outward cere- 
monies, they endeavour to raise their affections 
to a pure internal devotion; to a state of passive 
humble contemplation, silently attending to the work- 
ing of the spirit of God on the mind, agreeably to 
those words, Isaiah, xli. 1. i Keep silence before 
me,' — Amos v. 13. ' The prudent shall keep silence/ 
— Hab. II. 20. ( But the Lord is in his holy temple ; 
let all the earth keep silence before him.' On this 
ground it is, that they have thought all formal, or ce- 
remonial worship unnecessary, because it has a ten- 
dency to divert the mind from the one thing needful, 
viz. silently watching and waiting for the influence of 
the Holy Spirit, agreeably to those words, Luke xi. 
13. 'How much more shall your heavenly Father 
give the Holy spirit to them that ask him/ And 2 
Thess. iii. 5. 6 And the Lord direct your hearts into 
the love of God, and into the patient waiting for 
Christ.' That this inward influence is in perfect 
agreement with the words of the prophet, i JBehold 
the days come, saith the Lord, that I will make a 
new covenant with the house of Israel, and with the 



£36 



Quakers. 



house of Judah, not according to the covenant 
that I made with their fathers in the day that I took 
them by the hand to bring them out of the land of 
Egypt, but this shall be the Covenant that I will 
make with the house of Israel after those days, saith 
the Lord, I will put my law in their inward parts, 
and write it on their hearts.' 

They recommend plainness in apparel, agreeably 
to the direction of the Apostle, L Tim. ii. 9. ' In 
like manner also that women adorn themselves in 
modest apparel, with shamefacedness, and with so" 
briety, not with broidered hair, or gold, or pearls, or 
costly array.' They think it right, as it is consistent 
with scripture, to address each other in the singular, 
thee and thou. They allow of no distinction by way 
of pre-eminence, such as Sir ; nor flattering titles, 
except they be such as are necessarily attached to 
situations in life, as the king, prince, duke, &c. 
They avoid unmeaning compliments, such as your 
most obedient humble servant, fyc. and when they 
separate, their custom is to use the expressive word, 
farewell. Their members, either male or female, 
who believe themselves called to the ofiice of the 
ministry, are at liberty to minister, but such are not 
recognised as preachers until they are acknowledged 
by the members of the meeting to which they belong. 
They justify the practice of women preaching on 



Quakers. 



237 



this ground, that as male and female are one in 
Christ, so the female has an equal right to minister. 
And from the words of the Apostle, Acts xxi. 9. 
' And the same man had four daughters virgins, who 
did prophesy/ Chap. ii. 17. 'But this is that 
which was spoken by the prophet Joel. And it 
shall come to pass in the last days (saith God) I will 
pour out of my spirit upon all flesh : and your sons 
and daughters shall prophesy, and on my ser- 
vants and on my handmaidens I will pour out in 
those days of my spirit, and they shall prophesy/ 
Romans, xvi. 1. <I commend unto you Phoebe our 
sister, who is a servant of the church which is at 
Cenchrea/ ver. 1£. i Salute Tryphena and Tryphosa 
who labor in the Lord/ 

But the Quakers are not the only sect of religious 
professors who have permitted women to preach, 
The custom of women speaking or preaching is 
very ancient. The Pepuziaus, in the secoud century, 
soon after the time of the Apostle John, permitted 
women to fill the office of bishop, to preach and to 
administer the sacrament. But like the Acephali, 
who separated from the Eutychians 460 years after 
Christ, the Quakers have neither bishop, priest, nor 
sacrament. 

To effect the salutary purposes of discipline, 
meetings were appointed; at an early period of the: 



238 



Quakers. 



society, which, from the times of their being held, 
were called Quarterly-meetings. It was afterwards 
found expedient to divide the districts of those 
meetings, and to meet more frequently ; from which 
arose monthly-meetings, subordinate to those held 
quarterly. At length, in 1669, a yearly-meeting was 
established, to superintend, assist, and provide rules 
for, the whole: previously to which, general meetings 
had been occasionally held. A monthly meeting is 
usually composed of several particular congregations* 
situated within a convenient distance from each 
other. Its business is to provide for the subsistence 
of the poor, and for the education of their offspring ; 
to judge of the sincerity and fitness of persons 
appearing to be convinced of the religious principles 
of the societv, and desiring to be admitted into mem- 
bership ; to excite due attention to the discharge of 
religious and moral duty; and to deal with disorderly 
members. Monthly meetings also grant to such of 
their members as remove into other monthly meetings, 
certificates of their membership and conduct ; with- 
out which they cannot gain membership in such 
meetings. Each monthly meeting is required to ap- 
point certain persons under the name of overseers, 
who are to take care that the rules of their discipline 
be put in practice ; and when any case of complaint, 
or disorderly conduct, comes to their knowledge, to 



Quakers. 



239 



see that private admonition, agreeably to the gospel 
rule before mentioned, be given, previously to its 
being laid before the monthly meeting. 

When a case is introduced, it is usual for a small 
committee to be appointed, to visit the offender, to 
endeavour to convince him of his error, and induce him 
to forsake and condemn it. If they succeed, the 
person is, by minute, declared to have made satisfac- 
tion for the offence; if not, he is disowned as a mem- 
ber of the society. 

In disputes between individuals, it has long been 
the decided judgment of the society, that its mem- 
bers should not sue each other at law. It therefore 
enjoins all to end their differences by speedy and im- 
partial arbitration, agreeably to rules laid down. If 
any refuse to adopt this mode, or, having adopted it, 
to submit to the award, it is the direction of the 
yearly-meeting that such be disowned. 

To monthly meetings also belongs the allowing of 
marriages; for their society has always scrupled to 
acknowledge the exclusive authority of the priests 
in the solemnisation of marriage. Those who in- 
tend to marry, appear together and propose their 
intention to the monthly meeting; and if not at- 
tended by their parents or guardians, produce a 
written certificate of their consent, signed in the 
presence of witnesses. The meeting then appoints 



£40 



Quakers. 



a committee to inquire whether they be clear of 
other engagements respecting marriage ; and if at 
a subsequent meeting no objections be reported, they 
have the meeting's consent to solemnise their in- 
tended marriage. This is done in a public meeting 
for worship, towards the close whereof the parties 
stand up, and solemnly take each other for husband 
and wife. A certificate of the proceedings is then 
publicly read, and signed by the parties, and after- 
wards by the relations and others as witnesses. Of 
such marriages, the monthly meeting keeps a record; 
as also of the births and burials of its members. 
A certificate of the date, of the name of the infant, 
and of its parents, signed by those present at the 
birth, is the subject of one of these last-mentioned 
records ; and an order for the interment, counter- 
signed by the grave-maker, of the other. The 
naming of children is without ceremony. Burials 
are also conducted in a simple manner. The body, 
followed by the relations and friends, is sometimes, 
previously to interment, carried to a meeting, and at 
the grave a pause is generally made ; on both which 
occasions it frequently falls out, that one or more 
friends present have somewhat to express for the 
edification of those who attend : but no religious 
rite is considered as an essential part of burial. 
Several monthly meetings compose a quarterly 



Quakers. 



•241 



meeting. At the quarterly meeting are produced 
written answers from the monthly meetings, to 
certain queries respecting the conduct of their mem- 
bers, and the meetings' care over them. The ac- 
counts thus received, are digested into one, which is 
sent also in the form of answers to queries, by repre- 
sentatives, to the yearly meeting. Appeals from the 
judgment of monthly meetings, are brought to the 
quarterly meetings, whose business also it is 
to assist in any difficult case, or where remissness 
appears in the care of the monthly meetings over the 
individuals who compose them. 

The yearly meeting has the general superintend- 
ence of the society in the country in which it is 
established ; 1 and therefore, as the accounts which if 
receives discover the state of inferior meetings, as 
particular exigencies require, or as the meeting is 
impressed with a sense of duty, it gives forth its 
advice, makes such regulations as appear to be requi- 
site, or excites to the observance of those already 
made ; and sometimes appoints committees to visit 
those quarterly meetings which appear to be in need 
of immediate advice. Appeals from the judgment 

1 There are seven yearly meetings, viz. 1 London, to which 
come representatives from Ireland, 2 New-England, 3 New- 
York, 4 Pennsylvania and New-Jersey, 5 Maryland, 6 Virginia, 
7 The Carolines and Georgia. 

x 



Quakers 



of quarterly meetings are here finally determined ; 
and a brotherly correspondence by epistles, is main- 
tained with other yearly meetings. 

In this place it is proper to add, that as they 
believe women to be entitled to the office of the 
ministry they also think that to them belongs a share 
in the support of their Christian discipline ; and that 
some parts of it, wherein their own sex is con- 
cerned, devolve on them with peculiar propriety. 
Accordingly they have monthly, quarterly, and yearly, 
meetings of their own sex, held at the same time 
with those of the men ; but separately, and without 
the power of making rules : and it may be remarked 
that during the persecutions, which formerly occa- 
sioned the imprisonment of so many of the men, the 
care of the poor often fell on the women, and was 
by them satisfactorily administered. 

They do not think it necessary to be learned in 
order to acquire a knowledge of divine things, as, 
they say, the true light will teach all who follow its 
dictates. By their gentle manners and quiet con- 
duct, they have obtained much respect, and though 
they had the sole jurisdiction of the whole province 
of Pennsylvania, they never have persecuted others 
for a difference of opinion. It was a government 
established without arms ; by treaties made without 
oaths ; and, what is more to be admired as worthy of 



Methodists. 



243 



imitation by all governments, and will redound to 
their credit to the latest posterity, they never broke 
their treaties with the native Indians. 

Even at this day, so high a veneration have the 
native Indians, who live in the back settlements, for 
these original settlers, that if any one travels through 
the Indian tribes in the habit of a Quaker, it is his 
best defence ; he travels secure, and meets with all 
that hospitality, which the Christian religion so 
strongly inculcates towards those who are strangers 
in a strange land. 



METHODISTS 

Are properly understood to be those, who are fol- 
lowers of the Rev. John Wesley, who, with several 
others at the university, spent his evenings in 
reading and expounding the Hebrew and Greek ori- 
ginals. He was joined by his brother Charles Wes- 
ley, and soon afterward by the Reverend George 
Whitfield. 

The Methodists profess to hold the doctrines of 
the Church of England in their purity, therefore do 
not allow that they have separated from her commu- 
nion. 

John Wesley was a Fellow of Lincoln College, 



244 



Methodists. 



Oxford; a man of exemplary life 5 unaffected in his 
manners, without any austerity, or singularity in his 
deportment; he was a true gentleman and a sincere 
Christian. He preached extemporary sermons, con- 
trary to the custom of the ministers of the established 
church : he was at length prohibited from preaching 
in her pulpits, but we are informed in his Journal, 
that he had no desire or design to preach in the open 
air, till after this prohibition. From the plain and 
familiar manner in which he addressed his congrega- 
tions, his preaching had a peculiar effect on the peo- 
ple. This easy method of communicating his 
thoughts encouraged others to follow his example. 
He then preached in rooms, and ou the pressing in- 
vitation of Mr. Whitfield, followed his example, by 
preaching in the open fields. He was nevertheless 
at first averse to any one preaching but the clergy 
regularly ordained ; how he was led to permit, and 
afterwards to encourage others to preach may be 
seen, in a work written by Mr. Benson. 1 Thus by 
degrees as they increased, and as necessity called for 
fresh supplies of preachers, he sent them to preach in 
different parts of the nation. 

But in order to keep them together, he found it 
was necessary to establish certain rules, which he 



1 An Apology for the People called Methodists. Sect, 5. 



Methodists. 



S4S 



termed "The rules of the United Society/' see Apol. 
sec. 8. He appointed one of the brethren to preach 
to them, and sent others to preach in the neighbour, 
ing villages, who were called local preachers. A 
meeting was also appointed once a quarter, when the 
smaller societies within a few miles round a central 
town, which was esteemed the centre of this little 
circuit, assembled there to join in what is termed 
a love-feast, after the custom of the first Christians. 
None but those joined in society are permitted to be 
present, unless they have notes from one of the 
preachers, signifying that they are proper persons, 
seriously inclined, to be admitted. At this time, all 
who feel themselves at liberty so to do, declare their 
experience. 

It was found necessary, in order to watch over 
their moral conduct, to bring them to a closer union 
by appointing small parties of ten or twelve persons, 
which they called a class. One of this small assem- 
bly was fixed on to lead them, and he was in conse- 
quence called, the class-leader. They meet for one 
hour; the business of the leader is to give out a 
hymn, to pray with them, to ask each concerning the 
spiritual state of his mind, and to reprove, encour- 
age, and exhort them to proceed in the spiritual 
course, by endeavouring to keep a conscience void 
of offence both towards God and man. 



£46 



Methodists. 



This wise leader found that his method suc- 
ceeded in binding them together in closer union, 
and in order to promote still further their growth in 
piety, other meetings of a more select nature, each 
consisting of four or five, were established. The 
persons forming these were supposed to be more 
experienced in the spiritual warfare, than the major 
part of those who met in class. This was called a 
band, and these meetings, band-meetings. In these 
lesser associations, the men and women do not meet 
together, but each sex has two distinct bands, the 
married and the unmarried. 

As all the societies, for some miles round the cen- 
tral town, formed one great society quarterly, so 
from the different bands, a considerable number as- 
sembled generally once a week after their evening 
service, called the body-band. By these methods, 
the increase was so considerable, and the subjects, 
which required deliberate investigation, so numerous, 
that it was found necessary to appoint a yearly meet- 
ing after the manner of the Quakers, which they call 
a conference. These conferences were held in 
different towns successively ; during the life of Mr. 
Wesley, at London, Bristol, Leeds, and Manchester ; 
but since his death, they have been held at Sheffield, 
and Liverpool. At these meetings he always pre- 
sided, and did not usually permit any except the 



Methodists. 



247 



travelling preachers to confer, who each represented 
the societies in the circuit where he had been sta- 
tioned the preceding year. 

The term Methodist was not at first chosen by 
themselves, as may be seen in the Apology, before 
mentioned, sec. i. p. 24. from which I make the 
following extract : " This increasing strictness in 
their way of living, constancy in the use of the 
means of grace, and readiness to do every good work, 
drew down upon them still greater ridicule from 
the gentlemen of the university. Their common 
appellation now was, the Sacr 'anient avians, the 
Godly Club, and by and by, they were termed 
Methodists. This last title was given them in the 
first instance, by a fellow of Merlon College, in 
allusion to an ancient college of physicians at Rome, 
who were remarkable for putting their patients under 
regimen- and were therefore termed Methodists" 

As a religious society, they are the most numerous 
in the kingdom; the numbers now joined in Great 
Britain are 145,579; in Ireland 28,149; in the 
West Indies, 11,890; in Nova Scotia 1,390, and 
in America 170,000; total 357,155. The number 
of preachers in Great Britain are 6'77 ; in Ireland 
125 ; in the British dominions in America and the 
West Indies 40 ; total of preachers, 842, all travel- 
ling preachers, by which is understood, those who 



£48 



Methodists. 



are given up to the service of the ministry. These 
numbers are taken from the minutes of the last con- 
ference held at Sheffield, July 29 5 1311, being the 
sixty eighth annual conference. 

The Methodists have also of late years been 
called Arminians, from Arminius, who separated 
from the Calvinists in Holland,, because they hold the 
doctrine of general redemption. This is one of 
their principal tenets. They reject the doctrine of 
final perseverance, and say that a person, be he 
ever so high in the regenerate life, may fall finally, 
and after all be a cast-away. 

They receive the doctrine of justification by faith 
as defined in the articles and homilies of the church 
of England. The nature of this justification is 
also explained by Mr. Wesley in his " Fartjtgr Ap- 
peal/' p. 3. See also Mr. Benson's " Apology " p. 
217 to '220. I extract the following passage : 
" That works done before justification are not 
pleasant to God, forasmuch as they spring not of 
faith in Jesus Christ, consequently that they partake 
of the nature of sin. That good works which are 
the fruits of faith, and follow after justification, can- 
not put away our sins, yet a^e they pleasing and ac- 
ceptable to God in Christ. That man is born 
in sin, and is by his ow n nature inclined to evil, so 
that the flesh lusteth always contrary to the spirit, 



Methodists. 



'249 



and therefore in every person born into this world, it 
deserveth God's wrath and damnation. Repentance 
absolutely must go before faith: fruit meet for it, 
if there be opportunity. By repentance I mean con- 
viction of sin, producing real desires, and sincere 
resolutions of amendment. By salvation, I mean, 
not barely deliverance from Hell, or going to Hea- 
ven, but a present deliverance from sin, a restoration 
of the soul to its primitive health, its original purity ; 
a recovery of the divine nature, the renewal of our 
souls in the image of God, in righteousness and true 
holiness, injustice, mercy, and truth. This implies 
all heavenly tempers, and by consequence^ all holi- 
ness of conversation." p 214. 

From which it appears that they do not admit 
faith to be genuine, unless it be accompanied by a 
life corresponding thereto ; this they prove from the 
Words of the Apostle James, show trie thy faith 
without thy works, and I will show thee my faith by 
my works. 

Thus they agree with the doctrines of the church 
of England, and preach repentance, faith, and holL 
ness of life, in conformity to those words of the 
Apostle, repentance toward God, and faith toward 
our Lord Jesus Christ, and with the church, thus, 
" Repentance whereby we forsake sin, and faith 
whereby we steadfastly believe the promises of God/' 



£50 New Methodists. 



It must be universally allowed that they have been 
peculiarly useful in prevailing on a great part of the 
population of these kingdoms to forsake the error 
of their ways. They have been the means of 
making the dissolute, good husbands, good zmves, af- 
fectionate parents, dutiful children, and faithftd 
servants. They have conducted themselves in a 
peaceable manner, they are a charitable and an 
upright people ; and teach their converts to do justly, 
love mercy, and walk humbly with their God. 



ORIGIN OF THE NEW METHODISTS. 

The old Methodists are the genuine followers of 
the Rev. John Wesley, who originally professed to 
belong to the church of England, (as above) and 
regularly received the sacrament in the parish 
churches, which was the practice of this pious 
leader to the day of his death; for he did not permit 
it to be administered in the chapels. But after his 
demise, some of their people remonstrated with the 
preachers concerning the hardship and impropriety 
of being obliged, though a distinct body from the 
established church, to attend and receive it from the 
ministers of the establishment ; and finally they pe- 



New Methodists. 



251 



titioned, at the conference, that they might receive it 
from their own ministers, in their own places of 
worship, as was the custom with other religious 
societies. This was over-ruled by the general body 
of the preachers, which created great opposition in 
various parts of the kingdom, and prepared the way 
for a separation. 

Another cause of complaint was, that during the 
life of Mr. Wesley, with the exception of the tra- 
velling preachers, no one w as permitted to be present 
at their deliberations in the yearly conference, when 
any thing of an important nature was under consid- 
eration. These things finally produced a separation, 
and now they form two bodies, professing the same 
doctrines and opinions, but differing only as to the 
mode of church government. The first, or the im- 
mediate followers of Mr. Wesley, are termed the 
Old Methodists, who do not admit any delegates 
from the societies, not being travelling preachers, to 
assist in their conference, but who themselves in 
conference, on account of their local knowledge, are 
the most competent judges, determine where chapels 
are w r anted, and who recommend to the societies the 
adoption of proper means for defraying the expense, 
and for carrying into effect the result of their deliber- 
ations. The latter are called the New Methodists, 
who approach nearer to the church government of 
the presbyterians. 



252 Whitfteldites. 

About the same time that Mr. Wesley began to 
preach Methodism, the Rev, George Whitfield 
began the Revival of Calvinism. He was very em- 
inent as a preacher, was very useful in reclaiming 
the lower orders of the people: like the Methodists, 
he preached in houses, fields, and public places : his 
followers were called 

WH1TFIELDTTES. 

This famous reviver of the doctrines of Calvin did 
not adopt the rigid discipline of the Methodists. 
He, like them, permitted those to preach who thought 
they were called to the ministry, and this was one I 
great cause why they became so popular. It is j 
singular that two men, in imitation of Luther and 
Calvin, one preaching the doctrines of the church of ; 
England, and the other those of Calvin, which two 
professions embrace three-fourths of the whole 
population of England, should have been able to 
collect such multitudes into orderly bodies, having 
chapels in almost every large town in the kingdom. 

Some of his followers, however, seeing that the or- 
der established, which permitted those to preach, 
who were not altogether qualified either in language 
or grammar, did not produce so good an effect with 
the intelligent part of the hearers, separated them- 



New Methodists, 



253 



selves from the communion and resorted to the pa- 
tronage of the Countess of Huntingdon : who, 
while she lived, \vas the guardian of a connexion, 
which, until this period, had never obtained such 
consequence and respectability. The cause of this 
prosperity is obvious. The intelligent among them 
saw how necessary it was for the credit of religion, 
that their preachers should receive instruction, that 
men should not be permitted to preach, who, so far 
from understanding the original languages in which 
the scriptures were written, did not even understand 
their own language, so as to deliver their sentiments 
with that grammatical accuracy which is absolutely 
necessary for a public speaker. This had long been 
considered a great evil among them, as it had a 
powerful tendency to injure the cause of religion in 
general. 

Accordingly, by the exertions and generosity of 
the above-mentioned lady, a seminary was established 
at Cheshunt, in Hertfordshire, for the reception of 
those who were intended for the ministry, where 
they go through a course of learning, which enables 
them to do credit to their profession. They have a 
superintendant, who is well qualified to instruct them 
in the various branches of useful and necessary learn- 
ing. 

When the above-mentioned pious lady came for- 
Y 



254 



New Methodists: 



ward with her property and interest in support of 
this laudable undertaking, others in affluent circum- 
stances followed her example. A'place for public 
worship was purchased, capable of holding a great 
number, with a spacious house adjoining where the 
ministers reside during the time they officiate. At 
this place they transact business relative to their so- 
cieties in different parts of England and Wales : it 
is considered as the centre of their .connexion. 
This division of the followers of Whitfield has been 
always known as Lady Huntingdon's connexion. 
They use the liturgy of the church of England. 
Those who have completed their studies at the Aca- 
demy, are sent to preach in various parts of the king- 
dom for a time, and are replaced by others. 

By this well-conducted plan, they have become a 
useful and a respectable body. It is said that in 
Lady Huntingdon's connexion, there are upwards 
of 100,000, who regularly attend divine service. 
It must necessarilv be allowed that the Calvinist, 
and Arminian Methodists, the followers of those 
excellent men, Wesley and Whitfield, have been 
essentially useful in the hand of divine providence, in 
putting a stop to the immorality of the age. And 
though some enthusiasts have appeared among them 
in their first coming forth, who have not conducted 
themselves with a zeal altogether tempered with 



Swedenborgians. 255 

heavenly wisdom ; yet as a body they are a peaceable, 
and an upright people ; and their conduct in life 
renders them worthy of being called the followers of 
Christ. 

SWEDENBORGIANS, 
OR TRINl-tJNITARIANS ; 

So called from Emanuel Swedenborg, a Swedish 
nobleman, a learned man, and a voluminous writer. 
His theological works were all written in the Latin 
tongue, which, since his demise, have been translated 
into English, and other languages, by learned men in 
different nations. He was born in the year 1688, 
died at the age of eighty-four, and was buried in the 
Swedish church, Princes-square, London. 

He teaches in his writings, that God is one in 
essence and in person ; that he exists in a divine 
human form, which was the opinion of some profes. 
sors in the time of the Emperor Valentinian, SSS 
years after Christ, called Anthropomorphites, and 
Sabellians : but there is a material difference between 
these early professors and Swedenborgians. Sabelli- 
ans believe in the personification of the divine essence, 
or the Father; whereas the Trini-unitarians believe 



<I56 



Swedenborgiam. 



in the triune god. The Swedenborgians also 
believe that the unity is only to be comprehended in 
the person of Christ, in whom is a divine trinity, 
consisting of Father, Son, and Holy Spirit; that the 
Father dwells in him as the soul dwells in the body 
of man, and that the proceeding from the Father and 
Son, is the Holy Spirit ; that man is a free agent, 
and an accountable creature; that faith alone does 
not justify the sinner ; that a genuine faith will pro- 
duce good works, which are as inseparable from 
true faith, as effect is from its cause : nevertheless, 
that good wwks do not merit salvation, but that sal- 
vation is the certain issue, if a man loves what is 
good, and what is true, and is at the same time in the 
habitual practice of these virtues from an interior 
affection ; that true repentance must precede a 
remission of sin, that sin is not remitted, unless 
the sin firs ceases to be committed, and that this is 
the true meaning of remission of sin ; that holiness 
of heart consists in loving that which is good, and 
true, and in hating that which is evil and false ; and 
also in endeavouring to manifest this principle in life 
by all our words and actions. Believing in the tri- 
une God, they object to the word atonement, as they 
say he could not atone to himself. But they believe 
that Christ, by his assumption of human nature in this 
woj Id, by his temptation-combats, the last of whiek 



Swedenborgians. 



Z57 



was that of the cross ; has redeemed man : never- 
theless, that it is incumbent on man to overcome also, 
agreeably to those words, he that overcometh shall 
sit dozen with me in my throne, even as I have over- 
come and am set down with my Father in his throne; 
that man is to overcome sin as if the power of over- 
coming was from himself, but at the same time he 
must be sensible that the power to overcome is from 
the Lord, who overcomes in man; that when man 
dies as to the material body, he rises again immedi- 
ately in his spiritual, or eternal body, agreeably to the 
words of the Apostle, there is a natural body, and 
there is a spiritual body, in which spiritual body, 
man after death exists in a perfect human form, 
that the day of death in this natural world, is 
the day of his resurrection in the spiritual or 
eternal world, agreeably to the words of the 
Apostle, absent from the body, present with the 
Lord ; That the scriptures have a spiritual, as well 
as a literal sense ; and that in their spiritual sense 
consists their sanctity ; that the spiritual sense refers 
primarily to Christ as redeeming man, and secondly 
to the regeneration of man, agreeably to those words, 
and beginning at Moses, and all the prophets, he ex- 
pounded unto them, in all the scriptures, the things' 
concerning himself. 

When they settled as a body in public worship; 
the dress of their ministers was the same as that 



253 Dissenters. 

which is used in the church of England. But when 
they began to increase in numbers, a few intemperate 
individuals introduced peculiar garments for the 
priest to officiate in. These, as they were only cal- 
culated to create disgust among the more rational 
part of the community, were soon laid aside, and 
they returned to their original dress, which is the 
same as is used by the ministers of the church of 
England. They use a liturgy, which is nearly the 
same as that of the established church, and they have 
adopted the episcopal form of ordination, which or- 
der, they think, was established by the Apostles, 
agreeably to those words, Acts i. £0. and his bishop- 
rick let another take. Phil. i. 1. with the bishops 
and deacons. 1st Tim. iii. 1. desire the office of 
bishop. 

DISSENTERS. 

By these, in England, are understood the complex 
body of Calvinists, Arians, Socinians, Methodists, 
and all, (except the Roman Catholics) who dissent 
from the doctrines, service, and form of worship, of 
the church of England. They are distinguished by 
their respective names, as Calvinist, Arian, Socinian, 
and Baptist dissenters. They dissent from each 
other in principle and profession, as much as they all 
do from the established church* 



Sabatarians. 



259 



But the first dissenters in England, were those, 
who, in the time of Queen Elizabeth, proposed a 
more strict kind of worship, and who were on that 
account called Puritans. 

About 100 years after this period, in the reign of 
Charles IT. the act called the Act of Uniformity was 
passed, which took place on Bartholomew-day, and 
many ministers refusing to conform, left the estab- 
lished church,and were called Non-Conformists. 



SABATARIANS 

Are those who observe the seventh day, instead of 
the first day of the week. This custom is not of 
modern date, but as early as the time of the Apostle 
St. John. It was observed by the Jewish converts, 
who found no command in scripture for the obser- 
vance of the first day of the week. They are prin- 
cipally to be found among the Baptists, who are dis- 
tinguished by the term, Seventh-day Baptists, 

They say that the change from the seventh to the 
first day of the week, took place at the time of 
Constantine when he embraced Christianity. The 
reason they give for keeping the seventh day of the 
week as the sabbath, is, that God hath commanded 
it to be observed j and that there is not any authority 



£60 



Baxterians. 



in scripture for its being changed from the seventh, 
to the first day of the week. 



BAXTERIANS. 

These professors are the followers of Richard 
Baxter, a noted writer, and preacher in the last cen- 
tury. His plan was to reconcile the Calvinists and 
Arminians, by pointing out a middle path. He 
taught that a certain number w ere predestinated to 
eternal life from eternity, that the rest were not re- 
probated, but that they have common grace, which, 
if improved, will finally end in saving grace. This is 
to be proved by a life of faith and obedience, and 
consequently they maintain, that Christ died for ali 
men; that by his death the sins of the elect were for- 
given, and that those who were not of the elect, were 
through his death placed in a salvable state, by an 
offer of that light which lighteth every man that 
cometh into the world. ^ 

In order to show that all men are placed in a sal- 
vable state by the death of Christ ; they say, 

1st. It is the nature of all mankind which Christ 
assumed at his incarnation, and the sins of all man* 
kind were the occasion of his suffering. 



Necessitarians. 



261 



Sndly. It was to Adam as the common father of 
lapsed man, that God made the promise, Gen. iii. 15. 
The conditional grant is universal, Whosoever be- 
lieveth shall be saved. 

3dly. It is not to the elect only, but to all mankind, 
that Christ has commanded his ministers to proclaim 
his gospel, and offer the benefits of his procuring. 



NECESSITARIANS. 

So called, because they hold the doctrine of ne- 
cessity, or fatality ; that all the actions of men are 
inevitably consequent on a superior over-ruling agency, 
which cannot be counteracted by finite beings. 
Necessity is but another word for predestination • 
for predestination teaches that moral agents act from 
lecessity* They teach that the will is in every case 
lecessarily determined by the strongest motives, and 
that this moral necessity may be as absolute as natu- 
ral necessity ; or that a moral effect may be as per- 
fectly connected with its moral cause, as a naturally 
necessary effect is with its natural cause. 

The Necessitarian believes that no event, either 
respecting the body or the soul, could possibly have 
been contrary to what it has been, is and is to be ; 



Destructionists. 



and that all things must necessarily be what God in- 
tended they should be. 

Others again hold, that God, by his omniscience, 
omnipotence, and omnipresence, superintends the 
most minute concerns of this world, and that from 
his fore-knowledge, the doctrine of necessity follows, 
as effect follows its cause. But these latter cannot 
properly be believers in the doctrine of necessity ; 
for if the fore-knowledge, by which God knows who 
are the faithful, precedes the decree by which man 
is obliged to act, then the doctrine of necessity falls 
to the ground. 



DESTRUCTIONISTS. 

These professors believe that the wicked, are not 
to be preserved eternally in the torments of hell, but 
that finally, after a period which is to be in propor- 
tion to the magnitude of their crimes ; the lightening 
of the divine vengeance is utterly to destroy them. 

They say that this doctrine is taught in the scrip- 
tures, and that the word death means that which is 
everlasting, agreeably to those words, Rev. ii. 11. 
He that overcometh shall not be hurt by the second 
death. They hold it to be au absurdity to suppose 



Millinarians. 



263 



that death can be inflicted for a certain term ; and they 
apprehend that punishment and death cannot be in- 
tended to reform the wicked, since it is not less ab- 
surd to conclude, that man should be punished with 
death in order to reform his conduct, than it would 
be to imagine that by death is signified eternal life, 
though in a state of torment, as it would be incon- 
sistent with the obvious meaning of the words. 
They conclude therefore, that it must mean annihila- 
tion, a total cessation of conscious existence ; a com- 
plete destruction of being. The kingdom of Christ is 
to last for ever, because it is said, that of his kingdom 
there shall be no end, and therefore that the mediatorial 
kingdom is never to be delivered up to the Father. 

These have been the opinions of a very few ; I 
have mentioned them because some have magnified 
them into a sect, though they have not been suffici- 
ently numerous to be ranked as such. 



MILLINARIANS 

Believe that Christ will literally reign on earth a 
thousand years, with all those who are said to have 
their part in the first resurrection. After which, the 
second resurrection is to take place, the last judg- 



264 



Millinarians. 



merit, and the beginning of eternal glory. Soon after 
the council of Nice, about the year 340, these pro- 
fessors increased rapidly. The doctrines they pro- 
mulgated were the same as are now received by this 
sect. They believe that Jerusalem shall be rebuilt 
gloriously, and that the saints or believers shall see 
Christ descend from Heaven; that the first resur- 
rection spoken of will take place, after the coming 
of Anti-Christ, when great destruction is to begin in 
all nations : that all who are found alive on the 
earth at the time of the first resurrection shall con- 
tinue to live ; the good to be associated with those 
who are raised from the dead, who are to be as 
princes, that the wicked are to be reduced to a state 
of obedience, and are to be in the capacity of 
servants. That Christ will, in the new Jerusalem, 
live and reign a thousand years, with the patriarchs, 
prophets, and saints, who are to enjoy a state of 
perfect happiness : That at the end of one thousand 
years, the second resurrection is to take place, when 
those who had their part in the first, after the 
last judgment, are to ascend with Christ to heaven. 

This opinion was first introduced by Carpocrates 
in the reign of Domitian, sixty years. after Christ. 
It is founded on that passage in the Revelation, ch. 
xx. 4, 5, 6. And I saw the thrones, and they sat up- 
on them, and judgment was given unto them; and I 



Hutchinsonians* 



265 



saw the souls of them that were beheaded for the 
witness of Jesus, and for the word of God, and 
which had not worshipped the beast, neither his 
image, neither had received his mark upon their fore- 
heads, or in their hands ; and they lived and reigned 
with Christ a thousand years. But the rest 
of the dead lived not again, until the thousand 
years were finished. This is the first resurrection. 
Blessed and holij is he that hath part in the first re- 
surrection; on such, the second death hath no power, 
but they shall be priests of God and of Christ, and 
shall reign with him a thousand years. 



HUTCHINSONIANS. 

John Hutchinson was born in Yorkshire, about 
the beginning of the last century. He was a good 
Hebraist, and believed that the Hebrew scripture 
contains a complete system of all sciences, and of 
all knowledges moral, judicial, physical, and theolo- 
gical. 

Hutchinson was received as an ingenious biblical 
philosopher,\vhich philosophy he attempted to prove, 
in a work he wrote, intitled Moses Principia. He 
is much followed by Parkhurst, who says, speaking 

Z 



266 



Materialists* 



of the word Heaven, " This is a descriptive name of 
the Heavens, or of that immense celestial fluid sub- 
sisting in the three conditions of fire, light, and spi- 
rit, which fills every part of the universe. He main- 
tained that this name, Heaven, was first given by 
God, to the celestial fluid, or air, when it began to 
act in dispersing and arranging the earth and water ; 
that it has been the great agent in disposing all ma- 
terial things in their places, and orders, and thereby 
producing all those great and wonderful effects 
which are attributed to it in the scriptures, and which 
of late years hath been the fashion to ascribe to 
attraction and gravity" The works of Hutchinson 
have considerable merit, and have a tendency to 
illustrate the scriptures by a rational philosophy, ac- 
counting for the wonderful effects of what has hither- 
to been called, attraction and gravitation. But as 
his admirers never formed themselves into a body, 
and the system being more of a philosophical, than 
of a theological nature, they cannot be ranked as a 
sect of religious professors. 



MATERIALISTS. 



Those who profess to be Materialists, believe 
that the soul of man cannot be in a state of consci- 



Materialists. 



267 



ous existence without the material body. Therefore 
they hold that the soul after its separation from the 
body, is in a dormant state until the day of resur- 
rection; that every thing of a spiritual nature is 
altogether inconceivable to us ; that we cannot 
have any idea of existence, but of that which is 
material. Others again suppose that what we 
call the soul, in which exists the will, and the 
understanding, is not distinct from the body, but 
that it is the result of that actuating power, which 
we call animal life. 

Others go farther, and hold that not any thing 
can possibly be, or exist, but what is altogether 
material ; that the soul is material as well as the 
body : consequently that all things in the future 
state must be material also. That the matter of 
the world was coeval with God, and that it is con"" 
sistent with the pure and unmixed belief in mater- 
ialism. That the soul is material, or composed of 
matter tangible ; for this doctrine teaches that, "as 
the body and mind grow and decay together, when 
the visible body is dissolved, it continues in a 
state of dissolution, till the Almighty who gave 
it being shall please to call it to life again." They 
also contend that if the soul were immaterial, and 
immortal, all its faculties must be so : the contrary 
of which we perceive to be the case, as every 



£69 



Mystics. 



faculty of the mind is liable to be impaired, and 
all its powers fall away, so as to become extinct 
before death. A sect of this description appeared 
in the Christian world about the year 180, called 
Hermogenians from Hermogenes, an African, in 
the reign of the Emperor Severus. 



MYSTICS 

Were originally so called because the opinions 
they held were mysterious to the general body of 
Christians. The term Mystic is not applied to 
any one particular sect of christians, but to all who 
believe that the scriptures contain an internal, hidden 
sense, distinct from the external, or visible literal 
sense ; and that unless this internal sense be attend- 
ed to, we cannot have a true understanding of the 
scripture, which, for this reason, is called the 
sacred scripture : that if the scripture be thus under- 
stood, its sacredness, or holiness may be known, 
and in this alone consists its sanctity. There was 
a sect of these professors in the early ages of the 
Apostolic church. Diouysius the Areopagite, at 
Athens, was the founder of these opinions. They 
have increased in every century to the time of 



Universalists. 



269 



Behmen, and William Law, who was born in the 
year 1687. They do not receive the scriptures as 
an historical account of circumstances and things 
only, but as fraught with a more interior sense, and 
relating to spiritual states in the regeneration of 
man. They say that we ought to love God, not 
for the hope of reward, the fear of punishment, 
or because he has commanded us so to do, but from 
a higher motive, viz. for his perfections only, 
endeavouring to attain to a similar, but subordinate 
state, by the love of those perfections operating 
in a holy life. 

With these high considerations of disinterested 
inward adoration, they approach the throne of the 
Majesty of Heaven, who, they conceive^ dwells 
awfully obscure in his eternal solitudes far above 
all Heavens, filling all things by his influence. 
This state of contemplative silence, which, they 
say, is signified by those words, let all flesh keep 
silence before me, they hold to be the highest per- 
fection in this life. 



UNI VERS A LISTS 



Believe that God, who is a God of Love, has 
elected all maukind to eternal salvation ; even devils 



270 



Universalists* 



are to become prisoners of hope, and are to be 
finally saved, because, they say, anger cannot dwell 
in God; and that his tender mercies are over all 
his works : that the fall in Adam was only of a 
finite nature, but that the restoration by Christ 
was infinite in its effects, and would, if necessary, 
extend its saving power to millions of worlds: that 
actual sin, as it is only finite, cannot require eternal 
punishment ; consequently that the punishment of 
the wicked is intended to bring them into those 
states of humility which are to render them lit for 
Heaven. They believe that this plan of redemption 
is perfectly consistent with the nature and perfections 
of the Divine Being, and that it is held forth in 
scripture, They believe that as Christ died for 
all men, the just and the unjust to bring us to God, 
so all must necessarily be saved, and that then 
Christ will deliver up the office of mediator to the 
Father, and that God will be all in all. 

The difference, they say, between those who 
keep the commandments of God, and those who 
do not, is this : the first have their lot in the first 
resurrection, agreeably to those words, But the 
rest of the dead lived not, until the thousand years 
were finished. This is the first resurrection. Blessed 
and holy is he that hath part in the first resurrection ; 
on such the second death hath no power. But the 



Sandemanians. 



271 



latter are to be confined in Hell till the last resur- 
- 
rection, when these as well as the others and all the 

infernals, are to enjoy the same blissful state. 

These opinions were held by some of the fatljprs 

of the Christian Church, among whom was Origen, 

"who would have the wicked and devils to be 

saved. " 



SANDEMANIANS. 



So called from Sandeman, a member of the 
church of Scotland, who separated from that church 
about the year 1757. The first founder of this sect 
was John Glass, a minister of the Kirk of Scotland : 
about the year 1730, his followers were called 
Glassites. But when Sandeman, who was an elder 
of this sect, published his letters against the pro- 
duction of James Hervey, called "Theron and 
Aspasio," he became the great pillar of the sect, 
and they called themselves after him, Sandemanians. 

They hold, with the followers of Novatus, who 
lived under the Emperor Decius at the beginning 
of the third century, that no one is to consider any 
thing he is in possession of as his own, so as not 
to be subject to the church fof the benefit of the 



Sandemanians. 



poor : consequently they have all things in common, 
They observe the sacrament of the Lord's Supper 
weekly, at which ordinance they expect all to attend, 
and at which time they make a collection fdr the 
poor. They dine together in parties at each other's 
houses on the sabbath day. Like the followers of 
Novatus, they disapprove of a second marriage, 
which renders them ineligible to fill the offices in 
the church. 

They adhere to the letter of scripture, abstaining 
from all things strangled, in which is the blood,, 
and in token of humility they wash each other's 
feet. They define faith to be an acknowledgment 
of the truths delivered by Christ, such as, that he came 
to redeem man, and was raised again for our justifi- 
cation. " That this kind of faith carries in 
itself sufficient ground of hope to every one who 
believes it, without any thing wrought in us, or 
done by us, to give it a particular direction to 
ourselves" by w ay of merit : and that this belief, 
if genuine, will be manifested in a life of obedience 
to the commands of God. They also teach a that 
there is acceptance with God, through Christ for 
sinners, while they are acting in opposition to the 
divine command, or before any act, or desire, 
manifests a determination to forsake the error of 
their ways." Sancleman says, " that it is by this 



The Kirk of Scotland. 



£73 



passive belief of the truth, that man is justified; 
and that boasting is excluded." 



BUNKERS. 



The Dunkers appeared in North America, about 
the year 1724. They assembled in a town, in or 
near Pennsylvania, called Ephrata, and formed 
themselves into a society. They appear to have 
adopted some of the customs of the Baptists and 
the Quakers, for like the first they baptise by immer- 
sion, and like the second, they do not go to law 
for the recovery of debts. They, like some of the 
ancient Christians, have love- feasts, at which they 
eat meat, but at other times they live mostly on 
vegetables. They observe some of the customs 
which are mentioned as having been observed by 
the Apostles, and before they receive the sacrament, 
they wash each other's feet. 



THE KIRK OF SCOTLAND. 



The established form of church government in 
Scotland is the presbyterian. When Calvin sepa- 



274 The Kirk of Scotland. 



rated from the church of Rome, and a great part of 
Germany received his doctrines, John Knox, a. disci- 
ple of that celebrated reformer, began to preach in 
Scotland, in the year 156 1. Calvin having rejected 
the episcopal form of government, for that of the 
presbyterian in Germany, the reformers in Scotland 
followed their example both as to doctrine and 
church government. The character given of Knox 
is, i( that he possessed ardent piety, indefatigable ac- 
tivity, an integrity which was superior to corruption ; 
and a courage which could not be shaken by dangers 
or death." Predestination, or Calvinism, is the pre- 
vailing doctrine of the Kirk of Scotland. 

The Kirk of Scotland is governed by the general 
assembly, which consists- of a number of delegates 
sent from the different presbytaries, royal burghs^ 
and universities, many of whom are laymen called 
ruling elders. This is the supreme ecclesiastical au- 
thority. 

The next in authority are the provincial synods; 
these are composed of a number of presbyteries, 
in the same province or county. 

Next to the synods, are presbyteries : each presby- 
tery consists of a number of parishes, which are in 
the neighbourhood of each other. These are more 
or less numerous in their assembly, according as the 
parishes are more or less populous. 



The Kirk of Scotland. 



275 



A Kirk session has no authority beyond its own 
parish ; it is therefore the lowest ecclesiastical Judi- 
catory in Scotland. It is composed of the ministers, 
elders, and deacons of the whole parish sent from 
each respective congregation. 

From these lower courts, all appeals are made to 
the general assembly ; and from its decision in reli- 
gious concerns, no appeal can be made. 



DISSENTERS FROM 
THE KIRK OF SCOTLAND. 

There are seven sorts of Dissenters from the Kirk 
of Scotland. First, the old Dissenters are those 
who were the most active at the revolution in 1688, 
in opposing the acts of the representatives in church 
and state. These, as a distinct body^ are the old 
Presbyterians, who first separated from the estab- 
lished church. 

Second, the Glassites, who afterwards took the 
name of Sandemanians, from Sandeman, a very 
popular man among them. 

Third, Seceders y who separated from the estab- 
lished Kirk in 1733. 



Shakers. 



Fourth, The Relief Kirk. They separated from 
the established Kirk, and maintain that they have 
a right to choose their own ministers. 

Fifth, Scottish Baptists. They are much the 
same as Baptists in general. 

Sixth, The Bareans, who have taken that name 
from the ancient Bareans, as, like them, they say 
they search the scriptures for themselves. 

Seventh, New Independents. 

The leading doctrine of all these sects is Calvin- 
ism, in which they agree with the established Kirk. 



SHAKERS. 

These enthusiasts of the day, called Shakers, are to 
be found in America ; they resemble in some man- 
ner the Jumpers in Wales. I have been informed 
by Dr. Samuel Peters, a gentleman of respectability 
in the church of England, and the elect bishop of 
Canada, who, in his travels through America, has 
visited them, that in their worship they will frequently 
rise, dance, jump about, and turn with incredible 
swiftness on the tip-toe of one foot, for the space of 
fifteen minutes, when being exhausted they fall down, 
and pretend to see visions. 



Shakers. 



277 



They believe that the first resurrection has taken 
place, and that now it is the time when they are to 
judge themselves : that this is a new dispensation, 
in which they reject all the advice given in the writ- 
ten word. They believe that they have power to 
work miracles, to heal the sick, to raise the dead, 
and to cast out devils, and that this is done by 
the preaching of the word when it is attended with 
power, that is, by the operation of the spirit, which 
enlightens the mind, convinces of sin, and inspires 
the soul with holiness of life. 

That they have intercourse with angels and de- 
parted spirits, agreeably to what is said, 1. Cor. 12. 
i There are diversities of gifts, but the same spirit; 
to some is given the word of wisdom, to some the 
discerning of spirits \ that they may arrive to such 
perfection in the divine life as to speak with divers 
tongues : that it is lawful to practise vocal music, 
dancing, and other manifestations of great joy, if it be 
done with a single eye to the glory of God. In one 
part of their worship they have " an uniform dance, 
while the elders sing a solemn hymn, to which they 
move in a regular figure." See New York Theol. 
Mag. for November and December, 179.5. That 
the highest perfection of the Christian life is neither 
to marry, nor to give others in marriage: because by 
this they get rid of their sensual relation to Adam, 
2 A 



278 



Jumpers. 



and thus are fit subjects to receive heavenly visions . 
that those who attain to this state are of the number 
of the hundred and forty-four thousand, that were 
not defiled with women : that eternal punishment 
does not apply to any others but those, who fall 
away from their persuasion. 



JUMPERS. 

The Jumpers in Wales are of a similar descrip- 
tion to the Shakers of America in their forms > when 
attending what they call divine worship ; at a 
certain period they begin to move their bodies, and 
increase this motion by rising and jumping about 
until they are exhausted, and frequently fall down. 

The only discipline wherein they differ from the 
Shakers is, that they do not twirl upon the tip-toe. 
These are the renewals of an ancient heresy in the 
third century, called Hierarchies, from Hierarcha, 
who lived a short time after Origen. They pretend 
to justify this kind of enthusiastic whinisey by saying 
that David danced before the ark, — the lame man 
leaped for joy that he was cured, — and in the pro- 
phet, then shall the lame man leap as a hart. 

I have mentioned these professors for no other rea- 
son than to show, how human nature may be imposed 



New Sect in America. 



270 



on ; for though they have been ranked as a sect by some 
writers, they are too contemptible for such notice. 
Enthusiasts are found in all ages, and if I were to 
attend to all the whims and fancies which have 
entered the heads of a few unsettled, ignorant, and 
intemperate individuals, I should not be giving 
an account of the different sects of the Christian re- 
ligion, but of the folly, pride, and depravity of those, 
who have promulgated erroneous opinions, and fol- 
lowed lying vanities. 



NEW SECT IN AMERICA. 

These may be called a new sect, because they 
take the New Testament only for their rule. They 
meet after the manner of the Methodists, by de- 
legates, and at their meetings, make collections for 
the poor. They call their assemblies the Christian 
church. Every member enjoys his own opinions 
without the least restraint, provided that he conduct 
himself agreeably to the precepts of the Christian 
dispensation. 



HUGONOTS. 

These professors are French Protestants, who are 
so called from their formulas of faith, hue nosvenimus. 
They arose in the year 1560, and greatly increased to 
the year 1572 in the reign of Charles IX. when at the 
feast of Bartholomew on the 24th of August, near 
80,000 Protestants were massacred in France, by the 
decree of this king. Twenty-six years afterwards, 
Henry IV. caused the Edict of Nantz to be passed, 
which enabled the Protestants to worship God agreea- 
bly to the dictates of their consciences. Their privileges 
were thus enjoyed by them to the time of the volup- 
tuous, and sensual reign of Louis XIV. when they 
were again persecuted, their churches destroyed, 
thousands were put inhumanly to death : and from 
the best authorities it is said, that near 100,000 were 
driven out of their own country. Vast numbers 
found an asylum in England, who brought w r ith them 
the manufacture of silks, which has been a great 
source of wealth to the government of England* 



THE PROTESTANT CHURCH 

Is properly the church of England, which obtained 
that name, when the people protested against 



The Protestant Church. 281 

the doctrines, sacraments, and worship of the church 
of Rome, in the reign of Henry VIII. to which pe- 
riod the Roman Catholic religion, had been the es- 
tablished religion of the English nation. But the 
first blow which was given to Popery in England 
was about 200 years before Henry VIII. in the 
reign of Edward III. when the noted Wickliffe op- 
posed the doctrines and worship of the church of 
Rome. The term Protestant is also given to all 
ranks of professing Christians,, who, like the church 
of England, disapprove of the doctrines of the 
church of Home ; though they have separated from 
the church of England. Such are called Protestant 
dissenters. 

This church admits but of two sacraments, viz. 
baptism, and the Lord's supper, agreeably to the 
command of Christ, Matt, xxviii. 19. 1 Go ye there- 
fore, and teach all nations, baptizing them in the 
name of the Father, and of the Son, and of the Holy 
Ghost. 9 Acts viii. 36. ' And as they went on their way, 
they came unto a certain water ; and the Eunuch 
said, see, here is zcater ; what doth hinder me to he 
baptised?' Luke xxii. 19. 'And he took bread, and 
gave thanks, and brake it, and gate unto them, say- 
ing, this is my body which is given for you: this do 
in remembrance of me 9 

This church holds with infant baptism, which ap- 



4 



282 



The Protestant Church, 



pears to be a very ancient custom. Pelagius, whose 
followers were called Pelagians, who was one of the 
orthodox divines, and lived 180 years after Christ, 
taught that, "infants might be saved without bap- 
tism." 

The fundamental doctrines of the church of Eng- 
land are., repentance, faith and holiness of life: these 
are held forth in her catechism, homilies, and liturgy. 

' Repentance whereby we forsake sin, and faith, 
whereby we stedfastly believe in the promises of God. 9 
And again, e My duty towards God is to believe in 
him, to fear him, and to love him with all my heart, 
with all my soul, with all my mind, and with all my 
Mrength; to worship him, to give him thanks, to 
put my whole trust in him, to call upon him, to honor 
his holy name and his word, and to serve him truly 
all the days of my life. My duty towards my neigh- 
bour is to love him as myself and to do unto all men 
as I would they should do unto me? Thus does th$ 
church of England, in her purity, comprehend the 
sum and substance of the religion of the scriptures, 
which is, love 10 God, and charity to 

MAN. 

In this place I wish to recommend An Address* 



1 This Address has already gone through three editions, and 
is well calculated for distribution among our poorer neigh- 
bours. 



The Protestant Church. £83 



published by the Rev. Dr. Valpy, to his Parish- 
oners, where under the head of Works without faith, 
he says, (e The morality of Jesus Christ enjoins us 
to observe all things whatsoever he has commanded 
us; to visit the fatherless and widows in their 
affliction ; and to keep ourselves unspotted from 
the world. But the morality which is usually meant, 
is the morality of the world, and not of Christ. 
The morality of the world only plays about the head, 
the morality of Christ is deeply rooted in the heart." 
And again, under the head, Faith without Works, 
a Hence it appears that justification cannot exist 
without sanctification. Hence, although you can- 
not be saved by works, it is clear that you cannot be 
saved without works." 

On the w hole, it is wonderful, that among every 
tribe and tongue, from pole to pole, the savage 
hordes of Africa, the untaught Indians, as well 
as the learned and civilised nations, worship a Divine 
Being, or first cause, under some form. 1c is 
inherent in our nature, it is the language of grati- 
tude for our being : 

For God has stampt it on the heart of man ; 

It is a part of his eternal plan. 

Come then, Religion, lead me to that shrine, 

Where dwells the awful Majesty divine : 

O teach me, thou, who art the secret spring 

Of inward adoration, how to bring 



284 



The Protestant Church. 



An hallowed sacrifice — thy grace impart, 
To sanctify the off 'ring of the heart 
In life, and death. And when the golden bowl 1 
That holds the brain is broken, may the soul 
To its great Father lift the humble eye, 
And soar to brighter worlds beyond the sky ; 
Up to the mansions where the angels dwell — 
Where the fair humble Seraphs ceaseless tell, 
How mortals, led by God's paternal hand, 
For ever rest in Eden's happy land ; 
That hand, which ever condescends to give ; 
For those who live to die — will die to live. 

From what has been advanced, it must be 
evident to the intelligent reader, that there can be 
no more than two religions, viz. the religion which 
under some form embraces the worship of the true 
God ; and idolatry, which comprehends the worship 
of idols. 

It must also appear that there have been only 
four true churches of God, exclusively of the state 
in which the first people were placed. For a new 
church must of necessity include a new dispensa- 
tion, which, we find from Scripture, has taken 
place four times since the creation of man, viz. The 
first church, or the first dispensation given to Adam 
after the fall, and which may be properly called 



1 Ecclcs. xu. 6. 



Enthusiasts. 



285 



the Adarnic dispensation, or the Adamic cjiurch, 
which ended at the time of the flood. 

The second church, or the dispensation given 
to Noah, which is properly called, the Noahotic 
dispensation, which ended at the time of Moses. 

The third church, or the dispensation given to 
Moses, called, the Mosaic dispensation, which 
ended at the coining of Christ. 

And lastly, the Christian church, or the 
dispensation given by Christ himself, which will 
endure for ever. 

Hence we may charitably conclude, that though 
there may exist a difference of opinion, which has 
in all ages laid the foundation for different sects, 
yet under what form soever the true God is worship- 
ped in sincerity, such worshippers constitute the 
true church of God; agreeably to those words of 
the Apostle : * Of a truth I perceive, that God is 
no respecter of persons, but in every nation, he 
that feareth him, and worketh righteousness, is 
accepted with him.' 



ENTHUSIASTS, 



It was not my intention to say any thing concern- 
ing the religious enthusiasts of the day, because 



286 



Enthusiasts. 



such Gasmot be acknowledged as belonging to any 
sect of the Christian religion, who assert things 
inconsistent with those plain truths held forth in 
the gospel; had not a modern writer introduced 
the misguided follow ers of an ignorant, presumptu- 
ous woman, to the notice of the public. It may, 
however, serve to caution the well-meaning Chris- 
tian to avoid the senseless clamor of fanatics : 
and this is the only apology I can offer to the intelli- 
gent reader for intruding on his time and pa- 
tience. 

In all ages from the time of the prophets to the 
present day, in all ancient nations, and among the 
moderns, from Joan of Arc, to Joanna Southcott, 
some infatuated men and women, preferring their 
own silly dogmas to the plain scriptures, have pre- 
tended to receive divine communication. Not in the 
w ay which God appointed under the Mosaic dispen- 
sation, nor by living faith, as under the gospel ; but 
they have impiously asserted that it is by a vocal 
and externally audible conversation with the awful 
Majesty of Heaven. And although this is 
sufficient of itself to procure them a- residence in 
Bedlam, yet numbers of individuals have fallen, 
as it were, a sacrifice to the pride and vanity of 
ihese impostors. 

If the intelligent reader will turn over the pages 



Enthusiasts. 



287 



of ancient and modern history, he will find that, 
when nations were involved in war, witch-ridden 
enthusiasm, treading on reason and scripture, has 
always found advocates among the hordes of inferior 
society. These tinder-brained mortals, fired with 
the expectation of an easy life, high posts, and 
golden plunder, have hurled their anathemas at 
churches and states, at all sects and parties who have 
opposed them ; and have consigned them to destruc- 
tion with the impious blasphemy of, thus saith the 
Lord. In the times of the prophets, when people 
of this description made their appearance, so deeply 
was human nature sunk in the sink of its own 
vanity, that the prophet was commanded to say, 
6 Prophesy against the prophets of [srael, that pro- 
phesy, and say unto them that prophesy out of their 
own spirit, Thus saith the Lord God, woe unto 
the foolish prophets that follow their own spirits, 
and have seen nothing. They have seen lying 
divination, saying the Lord saith, and the Lord 
hath not sent them/ 

In the time of the ancient Greeks and Romans, 
during the abomination of the Delphian and Sybil- 
lian oracles ; and among the Mahometans, numbers 
have pretended to be inspired by the oracular gods, 
and by the spirit of Mahomet. Even in the Pagan 
nations there are those famous above others, for 



288 



EnthusiastL 



their intimate acquaintance with the spirit of the 
wooden god they worship. More modern timefc 
have also furnished us with serious proofs of the 
weakness, folly, and blasphemy of this description 
of men among the Christian nations : a short account 
of them may not be unsatisfactory to the reader. 

THOMAS OF MUNSTER, 

In 1522, boasted that he had immediate commu- 
nication with God, that by his means the empires 
and principalities of this world were to be destroyed; 
that the sword of Gideon was put into his hands, | 
to be employed against all tyrants, and for the 
restoration of the kingdom of Christ ! He excited 
the people to rebellion, and fought the landgrave ; j 
five thousand were slain. The hypocrite was taken I 
and put to death. 

JOHN MATTHIAS, 

In the year 1532, a baker at Harlem, professed 
himself to be, " Enoch the second high priest of 
God. He raised a rebellion, published edicts, and 
commanded every man to bring his gold and silver 
into the common stock." He was put to death, 
by the besieging army. 



239 



JOHN OF LEYDEN, 

In the year 1584, by these pretensions, raised 
a considerable army, and, being besieged in the city 
of Minister, caused himself to be made king ; some 
thousands were killed. He was taken and 
suffered a painful death. To these succeeded 

HERMAN THE COBLEE, 

Who declared himself to be a true prophet ; and 
at last ; the son of God. 

THEODORE, 

Of Amsterdam, preached the doctrine of the 
Pre-Adamites, and ran naked with his followers 
through the city. 

DAVID GEORGE, 

In the year L556, asserted that he was the true 
Messiah, sent down from Heaven to be the fior?i, 
redeemer, and builder of the tabernacle of Israel. 
The following particulars are taken from his wril- 
2B 

\ 



£90 Johanna Southcoit. 



ings : that the doctrines of Moses, the Prophets/ 
and Christ, were not sufficient for salvation, but 
his doctrines only : that he was invested with 
authority to bind and loose, and that at the last 
day he should judge the tribes of Israel : that the 
scriptures of the Old Testament, that Christ and 
the Apostles, referred to the coming of David 
George. 1 might introduce many more of these 
fanatics, who made their appearance in Germany, 
France, Holland, and different nations, but the 
blasphemies of David George seem to have out-done 
every other continental pretender to divine commu- 
nication. We have, however, an opportunity of 
producing one at this day, pretending to divine 
revelation, in England, whose assertions as to these 
things are equally blasphemous. They are to be 
found in certain pamphlets bearing the signature of 



JOHANNA SOUTHCOTT. 



This 'woman, from a very obscure and menial 
situation in Exeter, has, by pretending to divine 
communication, and an external conversation with 
God, risen into ease and plenty by means of a few 
deluded persons in London. These pamphlets, 
written by herself, contain a summary of the most 
consummate ignorance, ribaldry, spiritual p?ide, 



Johanna Southcott. 



291 



and blasphemy, no-wise inferior to what is contained 
in the impious writings of David George. They 
declare that this vain woman is sent from Heaven 
to denounce destruction to all persons, and all 
governments, who do not obey the divine command, 
which, she says, is thus delivered by her : her 
disciples are to receive a seal, folded in a letter, 
which is not to be opened by them, but, when the 
destruction takes place, (which she has been for 
near twenty years past fixing in every succeeding year) 
it will preserve them from harm : she asserts that she 
is to have 144,000 of these sealed ones, which she 
pretends is the 144,000 spoken of in the Revelation, 
she being the woman there mentioned, clothed 
with the sun : that the spirit of God has command- 
ed her to choose seven men who are her seven saints, 
and that these seven men are to judge the earth, 
answering to the seven spirits before the throne of 
God : that she was also commanded to select 
twenty-four men from her infatuated followers, 
who are her twenty-four elders, answering to the 
twenty-four elders before the throne. 

Her books are written principally in a sort of low 
rhyme in the common ballad style, which are alto- 
gether ungrammatical, but which she maintains to be 
the language of the spirit of God. So infatuated are 
her advocates, that some of them who have had 



292 



Johanna Southcolt* 



a collegiate education, and who are devoted in life to 
officiate in sacred things, have the weakness to de- 
clare that this scribbling is finer than the poetry of 
Homer. That the reader may judge whether the 
reverend gentlemen are justified in giving her rhyme 
so high a character, I have selected the following 
lines 

Spirit. 

" Simple among the sons of men 
I always did appear ; 
And simple in the woman's form 
I've surely acted here." 

Again, 

Spirit. 

"If you can judge the heav'nly sound, 

Such woman ne'er on earth was found, 

To give such challenge unto man 

And say that I am in her form. 

Look, here's a woman, now believe it true, 

That here's a woman taken from my side, 

That I've declared to man to be my bride. 

I have changed the manhood and the Godhead's here." 

Spirit. 

Joanna, Joanna, I'll answer again, 

Thy words and thy wisdom will ever remain 

Enrolled in Heav'n and published on Earth, 



Wilhehnina of Bohemia. 



293 



Ye men of learning, mark well what she saith. 
In simple weakness all this was clone at first, 
But now in power and wisdom all must burst.'' 

Thus she also pretends to prophesy from the au- 
dible voice of the spirit of God, in answer to the 
dreams, follies, and whims, of those who countenance 
these tales. With all this train of blasphemies, it is 
scarcely possible to suppose that men could have 
been found vV£ak and vain enough to believe the im- 
pious declarations contained in this woman's pamph- 
lets. But the blindness of fallen human nature, 
when led by its own spirit, is such, that scripture 
and reason are rejected, and that most abominable 
of all pride, viz. that of pretending to an immediate 
conversation with the awful Majesty of Heaven, is 
set up in their stead. 

WILHELM1NA OF BOHEMIA. 

This Bohemian Lady presumed to have an 
immediate intercourse with heaven, got together 
a considerable number of followers, and though 
it is said, other foundation can no man lay, than 
thai is laid, which is Jesus Christ ; yet she persuad- 
ed many that the Holy spirit had become incarnate 
in her, to save a great part of mankind. 

She evaded the force of the arguments of her 

I 



294 



Muggletonians. 



opponents, respecting the application of the redemp- 
tion by Christ to all descriptions of people, by 
saying that he came only to save believing Chris- 
tians'; but that through the holy spirit which dwelt 
in her, Jews, unbelieving Christians, and Pagans, 
were to obtain salvation : that as Christ was made 
manifest in her, all the particulars which are recorded 
to have been done by him, were to be again done 
by her, as proof of the truth of her mission. 

MUGGLETONIANS. 

Lo do wick Muggleton, an Englishman, by trade a 

taylor, in the year 1657, began to hold forth strange 

opinions, and for a time was followed by a few 

ignorant persons, and they were called after him 

Muggletonians. With him was associated a person 

of the name of Reeves, who declared that Christ 

had spoken to him from the throne of his glory, 

saying, "1 have given thee understanding of my 

mind in the scriotures above all the men in the 
i 

world; I have chosen thee my last messenger, for 
a great work unto this bloody, unbelieving world, 
and I have given thee Lodowick Muggleton to 
be thy mouth." 

Thus they declared themselves to be great pro- 
phets, and that their mission was altogether spiritual. 



Atheists. 



295 



They publicly preached themselves to be the Lord's 
two last witnesses, mentioned in the Revelation, 
who were to make their appearance some short 
time before the personal coming of Christ, and 
the end of the world. They denied die doctrine 
of the Trinity, and affirmed that God the Father, 
who was in the form of a man, came down from 
heaven and suffered in a human body. 



atheists. 1 

Though the Atheist cannot be classed with auy 
sect of religious professors, he being 

" Farther remov'd from God and light of Heav'n," 

than the most abandoned libertine ; yet it seems 
proper, in a work of this nature, to say something 
concerning this description of men, if there be any 
such in reality. For I have no doubt, however the 
professing Atheist may denv the existence of a su- 
preme Being, that in his moments of serious contem- 
plation he is frequently troubled on account of his 



1 See Dr. ValpVs Address to his Parishioners. 3d. edition, 
p. 9. 

I 



£96 



Atheists. 



impious profession ; and being altogether in a state 
of uncertainty as to the truth of his declarations, he 
often trembies at the awful consequences, lest he 
should be one of that number mentioned in sacred 
writ, viz. The wicked shall be turned into Hell, with 
all the nations that forget God. 

In all ages there have been those who have pro- 
fessed to believe that all things were produced with- 
out the creative influence of the Creator, that creation 
in all its beauteous and harmonious order, rose from 
chaotic confusion, the offspring of chance! thus we 
find it on record in the sacred scripture, the 
fool hath said in his heart, there is no God. Also 
among the Greeks and Romans, this opinion has 
been professed by some, and in the different nations 
of Europe at the present day, there are men who 
profess to believe that there is no God: but they 
are men of bad lives, and subverters even of the 
moral precepts of the Heathens. 

Men of this description always have erred, and still 
continue to confuse themselves, in thinking of the be- 
ginning of God, for in thinking of God, they have 
thought of him agreeably to the powers with which 
they were endowed, which are only finite and created; 
whereas God is infinite and uncreate ; and exceeds, 
infinitely exceeds, every idea of the human mind, as 
to his being and perfections. Consequently, those 



Atheists. 



£97 



who endeavour to form ideas of God as to his essence, 
think from what is finite and created, which involves 
a beginning, Slit which cannot be so respecting God. 
Thus they are confused in thinking concerning the 
divine essence, or Jehovah, who had no beginning : 
for he is self-essent , self -existent, infinite, eternal and 
uncreate; unsearchable, incomprehensible! And thus, 
because by the exertion of their finite powers they 
have not been capable of comprehending infinity, 
and a beginning ; they have from the pride of their 
self-derived intelligence, concluded that, there is no 
God. 

In the Bible a beginning is introduced, In the 
beginning God created the Heaven and the Earth : 
but it should be remembered that this passage refers 
only to the origin of this world. The same sacred 
pages inform us that when this world was created, 
other creations were in existence. 6 Where wast thou 
when I laid the foundations of the earth ? declare, if 
thou hast understanding. When the morning stars 
sang together, and all the sons of God shouted for 
joy.' When these men view this world, which with- 
out variation performs its revolutions, and consider 
by what power those immense bodies, the planets > 
one of which is ascertained to be a thousand times 
larger than the earth, are supported in space, on 
what base the pillars of our world are fixed, or to 



£98 



Atheists. 



speak agreeably to literal truth, by what power it 
moves in its orbit round the Sun to describe the 
various seasons of the year : they must be convinced 
that the omnipotent only could create these mighty 
orbs, suspend them in space, and by his fiat, cause 
them to perform their various revolutions. 

But if we turn our attention from the solar system 
to the region of the fixed stars, vain is the attempt 
to form any accurate idea concerning them. The 
utmost stretch of thought is lost in the vast void of 
infinite space ! for though they are perfectly visible 
to us., yet we know nothing concerning their distances 
from the earth : this we can easily demonstrate in 
the following manner. According to experience, 
the nearer we approach an object, the greater its mag- 
nitude will appear, but this rule fails in the present 
case. The diameter of the earth's orbit is known to 
be about two hundred millions of miles, and if the 
altitude of the north-pole star be taken when the 
earth is at its aphelion, or in that part of its orbit 
which is farthest from the Sun : and if the altitude 
be again taken when the earth is at its perihelion, or 
in that part of its orbit where it is nearest the Sun, 
it will be found to have no parallax. Though the 
earth is two hundred millions of miles nearer the 
same star at one time of the year than it is at 
the other, it makes no sensible difference as to the 



Atheists. 299 

apparent magnitude, or altitude of the star ; even 
with the aid of the most powerful telescopes, it still 
appears only as a point. The answer of the psalm- 
ist to such sceptics as these, was, and still remains, 
conclusive : The Heavens declare the glory of God, 
and the firmament showeth his handy work. 

But if these men were to consider the astonishing 
order of their own frame, they must necessarily be 
convinced that blind chance could not produce such 
a work. The psalmist was fully sensible of this 
when he said, I will praise thee, O Lord, for 1 am 
fearfully and wonderfully made. From which de- 
claration we may conclude that he was well ac- 
quainted, both with the construction of the body and 
the nature of the soul, and from thence concluded 
that man as well as all creation, was the work of 
infinite wisdom. 

Can any of these men, who affect singularity by 
pretending to be Atheists, inform us by what won- 
derful mechanism the thought falls into the speech, 
and the will into the action, why we cannot speak 
without thinking, nor act without an order from the 
superior chamber of the will ! why the seat of 
the understanding should be in that part of the brain 
in the cerebrum extending to the osfroniis, or lore- 
part of the head, and which may be trepanned, or 111 
part cut away, without injuring the intellectual fa? 



300 



Atheists. 



culty ? or why the other hemisphere of the brain 
should be seated in the occiput, or back part of the 
head, where the fountain of lite is so delicate and 
sensible, that if it were only touched with the point 
of a needle, it would produce instant death ? why 
this external part of the head which is the most de- 
fenceless, should be formed double the thickness of 
any other part, unless infinite wisdom had so framed 
it to preserve the brain from injury? 

If we take a cursory view of the anatomy of man, 
how is it possible for the professor of Atheism to 
suppose that nature, or chance, could assign the dif- 
ferent and mutual offices to each part of the body ? 
cause the heart by its perpetual labor to throw the 
blood through the pulmonary artery to meet the oxy- 
gen ? ordain it to perform the first and last action ■? 
which is known from the state of an infant in the em- 
bryo, and from this circumstance, that when the kmgs 
have ceased to act, the heart still continues its mo- 
tion, as is the case with persons in a drowning or 
dying state. 

Let such men who pretend to a superior degree 
of knowledge, inform us how chance could ordain 
the liver and kidnies to perform their secretions, and 
by the action of digestion form the chyle for the pro- 
duction of blood ? Were they to acquaint them- 
selves with the functions of the organs of sense, they 



Atheists. 



301 



must be convinced that such perfections could not 
be produced by that phantom of the imagination, 
chance. When we consider the wonderful proper- 
ties of the eye, how the figures of external objects 
are painted on the retina, where the mind sees them 
in perfection ; how the muscles by means of the ner- 
vous influence, elevate, depress^ and point it to the 
object ; its power of receiving the light necessary, 
and of excluding it when too strong, by contracting 
the pupil ; the peculiar properties of the chrystaline 
humor, which receives all the rays from outward 
objects, and represents them on the retina ; the 
membrane which contracts and opens in order 
to vary its focus : I say, when we consider the 
wonderful structure of the eye for its most valuable 
uses in life, it must be evident to every rational man, 
that it cannot be the result of indiscriminating chance* 
but must be the contrivance of infinite wisdom. 

Every sense is as wonderful ; the organ of feeling 
is so constructed, that the nerves extend to every 
minute part of the surface of the body, insomuch that 
the point of a needle, applied to any part, comes in 
contact with a nerve, which conveys the sense to the 
brain. By this sense we are enabled to form just 
conclusions concerning the qualities of bodies, as hard, 
soft, moist , dry ; of heat and cold. 

The sense of smelling is no less useful than 



Atheists. 



the construction of its organ is wonderful. It is so 
formed as to be affected with the odors of bodies, 
and conveys them to the brain, by which we are en- 
abled to form right notions respecting their proper- 
ties and uses. There is also placed at the extreme 
end of the olfactory nerves, the Ethmoides, a sieve- 
like bone with small holes, through which the fila- 
ments of the nerves pass, the office of which is, to 
distribute the nerves upon a membrane, wherein the 
organ of smell is seated ; as well as to prevent 
the effluvia of odoriferous bodies from acting with 
too much power upon the sensorium : which would 
have been the case had it been carried through one 
hole only. 

Taste appears to have been designed to stimulate 
animated nature to support existence, from the 
pleasure there is in taking food. By this w T e dis- 
tinguish the various changes of sweet, bitter, salt, 
sour; but how these properties of the tongue, 
and palate., which are excited by the nervous 
papillae, exist in their origin, it is not possible for 
man to determine. 

We know that when the air or atmosphere is 
put in motion, it strikes upon the tympanum, and 
passing to the auditory nerve, conveys sounds to 
the brain, so as to enable the understanding to 
form a judgment concerning what is intended to 



Atheists. 



30$ 



be conveyed to the mind : but it is not possible for 
these men to say, how chance or a non-entity should 
have been so provident as to form that exquisite 
sensation in the tympanum, which, when the 
atmosphere is put in motion, rolls on that delicate 
membrane, and then by the nerve conducts it to 
the seat of the understanding. Nay, it is not 
possible for them to believe, though they may for 
the sake of singularity profess it, that the phantom 
which they call nature or chance, has either part 
or lot in the cause or effect of what exists in the 
mind, or is manifested to the senses. 

In addition to the remarks I have made on this 
subject, I shall furnish the reader with an argument 
which I have always found effectual in silencing 
the subtle objections of the professors of Atheism. 
Among the few I have met with, J never found 
one who was able to prove what he professed, or 
to open his mouth in refutation of the following 
simple and conclusive proposition. 

Agreeably to right reason and sound philosophy, 
It is acknowledged by all intelligent men, that, 
a non-entity cannot produce an entity; or 
that nothing cannot produce something ; this being 
admitted, because it would be absurd to deny it, 
it follows that this zoorld is an entity, or something, 
consequently could not be produced from a non- 
entity, or from nothing. 



304 



THEOPH1LANTHROP1STS, 

From the Greek Osh, <$Sko$, and clvS{cj07ro$, the 
Jove of God and man. 

I rank these with the enthusiasts of the day, 
though they were of a more dangerous cast. 
They professed their principles in France, at the 
beginning of the revolution. They were properly 
Deists, had their places of worship, as they called 
them, and for a time attracted some notice in 
Europe. It was an effort to make Deism the religion 
of France instead of Christianity, but they have 
dwindled into obscurity, and are known only by 
the common term of Deist. 



DEISTS. 



This word comes from the Latin word Deus, God, 
It is used by Deists to signify their belief in 
one God. So that in this sense Christians are 
Deists also. 

Dr. Samuel Clarke divides the anti-christian 
Deists into four classes, but they are comprehended 
in two. The first professors believe that the w orks 



Deists. 



305 



of creation sufficiently prove a first cause ; that 
this cause is not inherent in nature, but above and 
out of nature, and the creator of nature. They 
believe that this first cause does not work by provi- 
dence in the affairs of the world, except that, by 
his Almighty power, he upholds and supports 
creation. Like the Epicurean sect, they believe 
that he is too great to notice the particular concerns 
of man, consequently that he is alike unmoved either 
by good or evil. 

The second not only believe in the existence of 
a God, and that he superintends the government 
of the world by his providence ; but as they do 
not believe that the scriptures are of divine authority, 
they conclude that all information respecting these 
things must be drawn from the book of nature ; 
consequently they reject all revelation, do not 
believe in the mission of Christ, and maintain that 
the sacred scripture is not the word of God. 1 

According to Dr. Samuel Clarke, the first 
Deistical writer that appeared in this country was 
Herbert, baron of Cherbury. By his writings he 
formed Deism into a system, and endeavoured to 
prove that natural religion was sufficient to save 
the soul. The articles of their belief are these ; 



1 See Dr. Valpy's Address to his Parishioners, 3d edition, 
octavo. 



306 Scripture, and Divine Revelation. 

That there is one God: That he is to 
be worshipped: That piety and virtue 
constitute that worship*. that ip we 
repent, God will pardon : That there 
are rewards and punishments in the 
puture state. 



SCRIPTURE, AND DIVINE REVELATION. 



When we say that the sacred scripture is the 
word of God, we do not mean that it was all spoken 
by him, or that it was written by him, or that 
all that is contained therein is the word of God : 
but a distinction is to be made between those pre- 
cepts which inculcate justice, mercy, and holiness 
of life, and the historical parts which show the 
consequence of a life in opposition to those princi- 
ples. The first are properly sacred, because they 
not only lead man to happiness even in this life, but 
give him an evidence of things not seen, in the life 
to come; and thus are called the word of God, 
as these perfections can only have their origin from 
the fountain of all goodness. With respect to the last, 
though many passages, as being the words of wicked 
men, may be considered as the speeches of Satan ; or, 



Scripture, and Divine Revelation. 307 



in other words, the personification of an evil 
spirit, which on this account cannot be called 
the word, or words of God; yet even these parts 
have a similar tendency, as they show the malice, 
pride, and blasphemy of the spirit of wickedness ; 
and on the other hand, the beauty of that spirit of 
divine philanthropy, which throughout the whole 
Bible breathes nothing but peace on earth and good 
will towards men. 

Deists think it inconsistent with the dignity of 
the Divine Being, that he should commission cer- 
tain men to write his laws in a book ; but it will 
appear, when duly considered, that there was an 
absolute necessity for such a proceeding. Suppose 
that neither the precepts of morality, which were 
first given by God to man, and handed to us by 
the Hebrew law-giver ; nor the blessings of religion, 
which are the bands of civil society ; had ever reach- 
ed the shores of our happy land ; what knowledge 
could we have boasted of more than 

"The untaught Indian whose untutor'd mind 
Sees God in clouds, and hears him in the wind." 

Although the Bible of nature had been before 
our eyes, not a single precept of morality should we 
have been able to have gathered from the pages of 



SOS Scripture 9 and Divine Revelation. 

this book. What was the state of the ancient 
Grecians 1600 years before Christ? rude, barba- 
rous, and uncivilised ; until Lycurgus and 
Solon introduced their code of laws, the 
greatest part of which was taken from the books 
of Moses ; they then became a refined and scientific 
nation. From the Greeks, the Romans copied 
their precepts of morality, and from the Romans, 
the ancient people of Europe receive4 the greatest 
part of their moral laws. From which it appears 
evident, that every precept of morality was taken 
from the Bible. 

There is one argument to prove the authority of 
the word of God, which cannot be overturned by 
all the Deists in the world. If the Bible be not 
the word of God, it must have been written, or 
invented, either by good men, or wicked men ; 
but if it can be proved that it was neither written, 
nor invented, either by good men, or wicked men, 
it must be the word of God. That it was not 
written, or compiled by wicked men, will appear 
from its own evidence, for if it is to be judged, 
we must suffer that evidence to appear in its defence. 
Can any Deist be so weak as to suppose that wicked 
men, who were in the love and practice of evil, 
would frame laws to punish their own vices in this 
world, and condemn themselves to everlasting 



Scripture, and Divine Revelation. 309 

punishment by declaring, the wicked shall be turned 
into hell, with all the nations that forget God? 
And again, Thou shalt not covet : this reaches the 
thoughts and desires of the heart. These restrictions 
and declarations are opposite to those things, which 
are contained in the religious books of the Mahome- 
tan and Pagan nations, which are the production 
of men, in which permission is given to indulge in 
sensuality. This, so far, is a certain proof of the 
divine origin of the Bible. 

It is no less evident, that good men could not be 
the authors of the Bible. For had it been compiled 
by good men, the same good men neither could nor 
would have given a lie to their profession by calling 
it the word of God, as it would only have been the 
word of men : consequently the Bible must be the 
word of God, inspired by him and thus given to 
man. 

It must be allowed that God created the first 
man ; this being admitted, as it cannot be denied, 
we cannot doubt that he would give him a law, or 
rule of life. Now whether the divine author of our 
being, condescended to speakitvn&i an audible voice, 
— to write it on the heart, as is said in scripture, or 
whether he commissioned man by that spoken law, 
or from that writing on the heart, to write it in a 
book for the instruction of posterity, it amounts 



310 Scripture, and Divine Revelation. 



to the same ; for the law, or word of God, first 
spoken, or written on the heart, and from thence 
written in a book, still remains to be the word of 
God, first given by him. 

The possibility of such inspiration must necess- 
arily be allowed^ for certainly it was no more won- 
derful for God to inspire man to write his will in fi 
a book, than it was to inspire liim, or enable him 
to receive by continual influx^ a regular train of 
ideas. ] * 

The question has long been asked by Deists, how "H 
shall we know that the Bible is the word of God ? ® 
first, by being convinced from the Bible, that the <° 
precepts therein contained are worthy of God ; that 
the pure spirit which runs through the whole, in- i 
culcates nothing but love to God and chaki- of 

TY TO ALL MANKIND, viz. < Thail shalt lo\« CO] 

the Lord thy God with all thy heart/ Deut. vk 5. 

f Thou shalt love thy neighbour as thyself/ Levit* gi 

xix. 18. Matt, vii, 12. Luke x. 27. These coi 

are the two great commandments which pervade A 

every page of the Bible, and which on this account f 

is truly called sacred : these are sacred duties. For i u 

the recorded wickedness of the Jews, or of any I p. 

other nation mentioned in the Bible, makes no part ! C( 

of the word of God, any farther than as it shows that j 

a cjeparture from those precepts of true religioji I 



Scripture, and Divine Revelation. 311 



recorded therein, necessarily draws after it that 
train of fatal consequences, which is the result of 
that disobedience to the divine command, when 
the whole sum and substance of true religion con- 
tained in those two great propositions, Thou shalt 
love the Lord thy God with all thy hearty and thy 
neighbour as thyself) are not manifested in the life 
of man. 

Secondly, from the accomplishment of those 
things foretold by the prophets, beginning with 
Moses, and which, to the astonishment of every 
| impartial man, have been fulfilling from their times 
to the present day. Now as it must be evident, 
that none but God could open to man those scenes 
of futurity, which have been realising for the space 
of 3300 years, and as those precepts of morality 
contained in the Bible could never be gathered from 
tRe book of nature, as man must have been totally 
ignorant in a savage state ; and as it is clear that he 
could not have been reformed, or civilised without 
a knowledge of those precepts; they must have been 
given by the Creator : consequently, as far as de- 
monstration can make truth appear, it is undeniable 
proof that the sacred scripture is the word of 
) God. 



312 



THE RELIGION OF THE ANCIENT ARA- 
BIANS 



Descended from the patriarch Abraham. It 
appears from sacred writ that the Arabians descend- 
ed from Ishmael, the son of Abraham, Gen. xxv. 
13 to 15. Here the sons of Ishmael, Jema, and 
Kedar, are mentioned by the prophet Isaiah, as 
being the progenitors of the Arabians. Ch. xxi. 13 
to 17. The burden of Arabia — the inhabitants 
of J em a — the children of Kedar. Arabia, in 
the original, is written in Arab, from the root 
Arab ; it signifies priority, and is applied to the 
evening, as being prior to the morning in the histori- 
cal order of the creation. This name was given 
to the descendants of Ishmael, because Ishmael 
was the elder brother. They observed the rite of 
circumcision as it was instituted by Abraham, who 
performed that rite on Ishmael when he was thirteen 
years of age. It must be allowed that in the begin- 
ning they worshipped God as taught by this son of 
Abraham, for their rites and ceremonies were much 
the same as were afterwards observed by the Israe- 
lites. The dress of their priests was the same ; 
they came before the altar in linen, with mitres 
and sandals ; and swine's flesh was forbidden as it 



The modern Arabians. 



313 



was among the Hebrews. So that what has been 
said concerning the dispensation given to Abraham, 
is also applicable to Ishmael and his descendants, 
so long as they continued in the true worship of 
God. 



THE MODERN ARABIANS. 



The established religion of the modern Arabians 
is Mahometanism, and the Zerif or Tserif of Mecca 
is the great patriarch. It is derived from the He- 
brew word Tserif \ to Purify. No one can be the 
Zerif of Mecca unless he can prove himself 
lineally descended from Mahomet. He is the 
sovereign pontiff of the Mahometans, and his word, 
as a spiritual prince, in every thing relating to 
religion, is obeyed throughout all the Mahometan 
nations ; such is the implicit faith in this high pries t, 
that when any disputed matter is referred to him, 
his decision is received as conclusive ; the hierarchy 
is vested solely in this descendant of Mahomet; like 
the oracles of the Pythian goddess, or the fiat of 
the Roman pontiff, there is no appeal beyond the 
denunciation of this eastern patriarch. 



2D 



314 



THE JEWS. 

Moses was called to be the lawgiver of the 
Israelites, and to promulgate the unity of the Divine 
Being, in opposition to polytheism, at a time, 
when idolatry, like a mighty flood, had swept the 
true worship of God from the nations of the east, 
where it had been established by Abraham, the 
father of Aram, or the excellent, for so the word 
means, that country being esteemed an excellent 
country. 

The Hebrews were captives in Egypt, where 
they were very severely treated by the Egyptians. 
Accordingly, Moses was sent by God to bring them 
out from thence, under his divine protection to the 
land of Canaan. At the mount Sinai, God descend- 
ed in terrible majesty, and gave the law in the 
presence of the whole nation, as it is recorded in the 
20th chapter of Exodus. Moses was also farther 
instructed in all things relative to the Jewish church, 
the sacrifices, offerings, and ceremonies, which he 
committed to writing in five books, and which by 
way of distinction are called the books of Moses. 
These books contain the whole sum and substance 
of the religion of the Jews. 

Before the time of Abraham, who was called 
four hundred and twenty eight years after the flood, 



The Jews. 



315 



aud five generations before Moses, the ancestors 
of the Jews were called Hebrews, from Eber, the 
father of Peleg, and afterwards Israelites from the 
time of Jacob, who was called Israel. But his 
descendants were not known by the name of Jews, 
until the division of the nation, when ten out of the 
twelve tribes established the kingdom of Israel, in 
the year of the Julian period 3734, and who were over- 
thrown as a nation, and carried into captivity in the 
year 3984 of the same period, after having existed 
as a separate people 250 years. Since which time 
they have sunk into oblivion among the different 
nations. The two remaining tribes, Judah and 
Benjamin, took the title of Judah, because of the 
priority of Judah, agreeably to the custom of primo- 
geniture, and established the kingdom of Judah, 
on which account they have ever since been called 
Jews. 

The first government given to the Israelites was 
that of a divine theocracy ; Moses was the visible 
head under God. 

From Moses to the end of the reign of the judges 
of Israel, the patriarchal government, so far as it 
related to the kingly office, underwent some change. 
The only difference was, that in all the former 
churches, the succession was hereditary, but in 
this, the supreme head of the state was elective. 



316 



The Jews. 



This form of government continued 300 years, at 
the expiration of which, a monarchical form of 
government was chosen, which was hereditary. 

This government, which began when Samuel 
governed Israel, was also a theocracy, for God did 
not withdraw the divine communication from them. 
This monarchy commenced with Saul, and passed 
to David in the year of the Julian period 3654, and 
ended in the year 4124 in the reign of ^edekiah, 
having continued 470 years ; when the Jews were 
taken captives, divided into small bodies, and 
dispersed in different parts of the empire of Babylon. 
Here they remained seventy years, as foretold by 
the prophets, and returned to Jerusalem at the 
command of Cyrus. When they returned from 
the captivity, their worship and sacrifices were re- 
stored, which continued to the end of that church, 
when the government was overthrown, and the 
whole nation dispersed over the earth. 

We have seen, from what has been said concern- 
ing the patriarchal churches before and after the 
flood, that a difference in opinion prevailed among 
thern, which produced separate congregations, 
holding the same opinions^ which led them to dissent 
from the established worship. So among the 
idolatrous nations we find that they had different 



The Esse ties. 



317 



idols : each idol was taken from outward nature, 
and agreeing by some resemblance with the passions 
and propensities in themselves. Hence arose a 
number of different sects, even among the idola- 
trous nations. 

In like manner, when the Hebrew church was 
established, in process of time doctrinal distinctions 
were made in abundance, and sects began to multi- 
ply among them. I shall therefore notice some 
of the most famous of these sectarians, who q ere of 
sufficient consequence to be thought worthy of 
remark by the inspired writers, as well as by the 
great historian of the Hebrews. 

According to Josephus, the following were the 
most noted sects of professors. 



THE ESSEN ES 

Were a very strict sect of religious professors ; 
men who practised a more severe kind of life, abhor- 
red all manner of pleasure, were remarkable for 
their continence, and accounted it the greatest 
virtue not to give way to unlawful desires. 1 hey 
despised riches, and esteemed a free and mutual 
enjoyment of one another's goods in common among 



318 



The Pharisees. 



them ; as the purest way of living. Towards God 
they had a singular devotion ; no profane word came 
out of their mouth, nor did they speak before the 
rising of the sun, except in prayer. Their word 
was esteemed equal to the oath ot others. They 
were strict observers of the sabbath, and provided, 
the day before, necessary provisions. They did not 
even light a fire on the most pressing occasion, but 
the day was spent in the most profound stillness. 

They believed that bodies were subject to death, 
but that souls were immortal. That those who 
have loved and practised virtue, enjoy eternal hap- 
piness; and that those who have lived contrary 
thereto, abide in hell for ever. 



THE PHARISEES 



Were ranked among the most accurate interpreters 
of the Law, and the first founders of a sect among 
the Jews. They were a very strict sect, and so 
called from the Hebrew word Phares, which means 
to separate, or divide. They were the separatists 
of the day ; they separated themselves from the great 
body of professors by pretending to a more partic- 
ular observance of the law. They appear to have 



The Pharisees. 



319 



been so externally religious that they withdrew 
themselves from any connexion with others as much 
as possible in worldly affairs. They preferred the 
oral traditions to the scriptures, in order to be 
looked up to for the explanation. They placed great 
dependence on washings, washing the outside of 
the cup and platter. They w ore external badges 
of sanctity called phylacteries, which were pieces 
of parchment on which was written a portion of 
the law, and these they wore in the most con- 
spicuous part of their bodies, or garments, as on 
their foreheads, and on the borders of their robes, 
that they might be seen of men. They attributed 
every thing to fate, and taught that good or bad 
actions were for the most part inherent in man. 
They believed in a resurrection ; that the souls of good 
men only assume the human form, and that those 
of the wicked are doomed to everlasting punishment. 
They also believed in the transmigration of souls, 
which accounts for their supposing that John the 
Baptist, Elias, or the prophet Jeremiah, had en- 
tered the body of Christ. Matt. 16. 14. 



320 The Sadducees. — The Scribes. 



THE SADDUCEES 

Did not believe in fate, and denied that God was 
the immediate cause of any one doing either good, 
or evil ; that good and evil are the choice of man, 
and that man may, just as he pleases, do either. 
They denied the existence of souls after death, con- 
sequently neither rewards nor punishments attend 
the good, or bad. The Pharisees had great regard 
one for another, and maintained, for the advantage 
of their sect, a strict unanimity. The Sadducees, 
on the other hand, were more rigid in their morals, 
and conducted themselves with less meekness. 



THE SCRIBES 

Constituted a peculiar order among the Jews, 
and were admitted into their colleges. They wrote 
the scriptures to supply the temple, and the syna- 
gogues, and none w ere permitted to be read, unless 
they had been sanctioned by the authority of the 
Rabbies, appointed to preside at the head of this 
college. 

There w ere two orders of scribes, viz. those who 



The Scribes. 



321 



M ere employed in their Judicial proceedings, and 
those who wrote and expounded the law. The first 
are called, Scribes of the people, Matt. 2. 4. 
The last, doctors of the law, or those who wrote 
and expounded the Pentateuch. These last also 
had their separate departments ; on their admission 
to this degree they wrote the books of Moses, and 
did not expound them, because it was supposed 
with great propriety, that they had not attained to 
that degree of knowledge and experience, which 
was thought necessary for their admission to the 
highest degree of their order. Ezra was one of 
this description. 

But we find that these men at length departed 
from the purity of their order in its first establish- 
ment. By the acquisition of wealth and power, 
they became ostentatious, oppressors, and the 
greatest hypocrites of the day. 

On these, Christ pronounced a woe, and caution- 
ed the people against them. * Beware of the Scribes 
who love to go in long clothing, and love salutations 
in the market-places, and the chief seats in the syna- 
gogues, and the upper rooms at feasts ; who devour 
widows' houses, and for a pretence make long 
prayers : these shall receive greater damnation/ 



322 



Nazarites. — Levites. 



NAZARITES. 

The Nazarites were those who made a vow to 
live a more pure life than the generality of profes- 
sors. The ceremony of the vow was looked on as 
a most solemn ceremony, as by it they engaged 
themselves to live devotedly to God : and the con- 
secration continued about eight days. Numb. 6. 



LEVITES. 

The Levites descended from Levi, and were 
called after the three sons of Levi; from Gershon, 
Gershonites ; from Koath, Koathites ; and from 
Merari, Merarites. They were set apart to perform 
all the inferior services of the Tabernacle, to fix 
it and to take it down. The Gershonites had the 
charge of the coverings and the hangings ; these 
were taken down and put up by them, and conveyed 
from place to place. 

The Koathites had the care of all the furniture 
belonging to the interior part of the sanctuary; 



Christ } the true Messiah. 



323 



and they had the care of the whole wood-work, 
while in the wilderness. 

At the time of David they were divided into 24 
orders, to fill the offices or inferior places in the 
temple : to these were added four orders consisting 
of one thousand each, who praised the Lord with 
instruments ; four orders of porters, and six orders 
of officers and judges concerning all things, which 
had relation to the temporal state of religion. The 
number of Levites who had offices assigned to them in 
the temple, was twenty four thousand. To these 
were added the Gibeonites, whose office it was 
to provide, and hew wood, as well as to procure 
water for the house of God. 



CHRIST, THE TRUE MESSIAH, 

It is now near 1800 years since the dispersion of 
the Jews took place, agreeably to the words of 
Moses, and during this great length of time, they 
have been expecting their Messiah to make his 
appearance. And, notwithstanding that the whole 
of the prophecies which foretold the coming of the 
true Messiah, have been fulfilled in the person of 
Christ, they contend that the Messiah is yet to come, 



324 



Christ 9 the true Messiah. 



and that he will restore them to their own land, 
with greater privileges than their progenitors enjoyed 
under the most prosperous reign of their kings. 
They say, that he will subjugate all nations to them, 
and that Jerusalem is to be the grand centre of 
government, from whence they are to send forth laws 
to the whole world. Therefore in order to show, 
so as not to admit of a refutation, that the Messiah is 
already come, and that the prophecies were accom- 
plished in him, I shall lay before the reader a sum- 
mary of those particulars, foretold by the pro- 
phets, which should take place at his coming ; that 
those things were accomplished at the coming of 
Christ: and that all those circumstances and things 
which were to take place at the coming of the 
Messiah, and which took place at the coming of 
chkist, were of such a nature, that they never 
can take place again. This will, without the possi- 
bility of a contradiction, prove, that he was the 

TRUE MESSIAH. 

In pursuing this important subject, I shall in a 
great measure confine myself to the objections of 
a modern writer among the Jews, viz. David Levi, 
who, in his " Dissertations on the Prophecies," has 
collected the most formidable arguments from the 



Christ, the true Messiah, 325 

Writings of the Uabbies and learned Jews, ancient 
and modern, to prove that Christ was not the true 
Messiah. 

In the 24th chapter of Numbers, from the Jjth 
to the 24th verses, these writers say that 'Balaam 
delivered four prophecies. "The first concerning 
the noble descent of the nation." But hovr this 
can be called a prophecy I know not. The second 
"concerning their righteousness," but it was not possi- 
ble to apply this at any period to the nation of the 
Jezcs y for the pages of their own history charge them 
with a character the very reverse to that of piety. 
Moses calls them "a wicked, and a stiff-necked 
generation," and the prophets are uniform in repre- 
senting them as a most rebellious people, from the 
time that they came out of Egypt, to their captivity 
in Babylon. Amos 3. 1. to the end of the chapter. 
Farther, the prophet in the Qth chapter foretels that 
they should ever continue in their rebellion against 
God, to the time of their utter dispersion over the 
whole world, verse 8th. ' Behold, the eyes of the 
Lord God are upon the sinful kingdom, and I will 
destroy it from off the face of the earth so much 
for the righteousness of the ancient Jews according 
to their own prophets. 

In the 23d chapter, verse 23d, the Jews translate 
the beth which is prefixed to Jacobs, by the word w, 
2E 



Christ, the true Messiah. 



and the same to Israel, and read the passage thus 
surely there is no enchantment in Jacob, neither 
is there any divination in Israel. But in the 
English translation, the beth is rendered by the word 
against, -which is, undoubtedly, with this construc- 
tion, the true rendering; viz. Surely there is m 
enchantment (can succeed) against Jacob, nor is 
there any divination (can succeed) against Israel* 
For as Balaam and Balak were using enchantments 
against Jacob and Israel, it is absurd to translate the 
beth by in, and apply it to mean that there were no 
enchantments among them. 

Sn the next prophecy they inform us, that " Ba- 
laam foretels the coming of the Messiah, and the 
restoration of the Jewish nation to their own land ; 
and as this was not to be accomplished till the latter 
days, he therewith consoles Balak by informing him, 
that he w ould not at present receive any injury from 
this people^ for that the thorough subjection of 
Moab by them would not take place till the latter 
days." From this prophecy of Balaam, Levi and 
all the Jewish writers attempt to show, that the 
subjugation of Moab and Edom was not accomplish- 
ed at the coming of Christ, and that as it was to be ac- 
complished at the coming of the true Messiah, Christ 
cannot be the true Messiah, but that it remains to be 
fulfilled when the true Messiah shall come. As proof 



Christ, the true Messiah. 



that these kingdoms were to be subjected to the Jews/ 
at the coming of their Messiah, their writers refer to 
Obadiah, verse 17th, and the house of Jacob shall pos- 
sess possessions. But their Rabbieshave altogether mis- 
taken the application of these words of the prophet ; 
for, from the first to theend'of the ] 6th verse, is 
contained a prophecy against Edon*, and the 15th* 
and 16th verses positively say, that the hea then, 
awd not Jacob, were to take possession of Edom. 
' For the day of the Lord is near upon all the heathen, 
as thou hast done, so shall it be done unto thee, thy 
reward shall be upon thine own head. For as ye 
have drunk upon my holy mountain, so shall all 
the heathen drink continually * The prophet, after 
he- has declared that the heathen should take posses- 
sion- of Edom,- says, but upon mount Zion shall be 
deliverance, and there shall be holiness. If this is 
not a prophecy concerning Christ, it can neither 
have meaning, nor application, for it certainly can- 
not have respect either to the Jews or to their 
Messiah. Surely the Jews will not be hardy enouga 
<£® declare^ that, holiness, which is only applicable 
! to God, who alone is holy, can in any sense be 
applied to them, or to any people : but it is literally 
applicable to Christ, who zc as tempted in all points 
like unto us, and yet without sin.. So that, instead 
9^ the prophet prophesying that the Jews should 



328 



Christ, the true Messiah. 



take possession of the land of Edom, at the coming 
of their Messiah, it is a prophecy concerning the 
coming of Christ, in whom holiness was only to be 
perfected. For the government of Edom is evident- 
ly said by the prophet to be in existence at the fulfil- 
ment of this prophecy, verse 16th, 'as thou hast 
done, so shall it be done unto thee/ which words 
would have been unnecessary, without meaning and 
application, if the government and people of Edom 
were extinct, when the Messiah came. The ancient 
government jand people of Edom must therefore 
have been in existence at the fulfilment of the pro- 
phecy : but where is the government of Edom now ? 
where are the people of Edom now ? This incontesU 
ably proves that it does not refer to the Messiah 
who, the Jews say, is to come, because the ancient 
government and people of Edom are no more. 
Edom is, as it has been for 1800 years, in the pos- 
session of the heathen, bands of strangers, while 
the Edomites are sunk in eternal oblivion. But all 
this was accomplished at the coming of Christ the 
true Messiah, when the heathen, agreeably to the 
words of the prophet, took possession of Idumea ; 
when, every one of the mount of Esau were cut off 
by slaughter ver. 9. and, all the heathen have drunk 
continually upon the holy mountain, to the present 
day. 



Christ, the true Messiah. 329 

The next in order are the prophecies of Moses. 
The Jews have selected two, which treat on u the 
restoration of the nation, and the destruction of 
their enemies/' But they have introduced one of 
the most extravagant notions that ever entered into, 
the mind of man. 

We are told of two descriptions of people among 
the Jews ; one, known to be such ; the other, who 
are secretly mixed with the people of other nations 
called, " the compelled ones." These, " as soon 
as they can escape from the popish countries, return 
to Judaism and to these they say, " Moses ad- 
dresses himself in the 30th ch. of Deuteronomy > 
verse 1st. 1 And it shall come to pass when all 
these things are come upon thee, the blessing and 
the curse, which I have set before thee, and thou 
shalt call them to mind among the nations whither the 
Lord thy God hath drken thee/ " But I ask any 
>ne who may be weak enough to entertain such an 
>pinion, why cannot these " compelled ones," as 
hey are pleased to call them, in any popish country, 
eturn to Judaism ? they have had the privilege of 
loiug so, and of being protected in that worship in 
11 popish countries. Therefore as there is no 
round for such an opinion, to apply the words of 
be inspired penman to confirm such a fallacy, is na 
ictter than profanation* 



330 Christy the true Messiah. 

" Nothing/' (they say,) "of this nature took place at 
the coming of Jesus;"— true, but Moses does not 
say that they shall return to Judaism. That the 
Jews will be called, we believe, and that they will 
finally hear the prophet, whom God was to raise up 
from among them, we believe also; but Moses has 
tjo-where said that this prophet should be raised up 
to conduct them to Jerusalem, and to instruct them 
in the rites and ceremonies of the dispensation, 
which was given by him, and which has been under- 
stood by Jews in all ages since the dispersion. 
Had this been the meaning of the sacred writer, that 
they were to be called to Jerusalem, and that all 
the ceremonies and sacrifices of the Mosaic dispen- 
sation were to be celebrated as described in the 
books of Moses, there would not have been any 
necessity for those words of the Lord to him, ch. 18* 
18, 19- 'I will raise them up a prophet from 
among their brethren, like unto thee, and I will put 
my words in his mouth, and he shall speak unto 
them all that I shall command him because those 
words clearly and incontrovertibly apply to a new 
dispensation, viz. and I will put my words in his 
month, not the old words, or law — and he shall 
speak unto them all that I shall command him, not 
the old law and ceremonies given to Moses. Nei- 
ther would there be any necessity for them to hear- 



Christ, the true Messiah. 



ken to the word of a new prophet according to the 
IQth verse, if this prophet had only to communicate 
to them what they were already well acquainted with, 
viz. the rites, ceremonies, and sacrifices, even the 
whole body of old Judaism. On the other hand, we 
have an account of thousands of Jews being con- 
verted to Christianity at this important period; 
which is a sufficient proof that those ancient Jews 
were sensible how ineffectual the Jewish sacrifices 
w 7 ere as to the renewing of the heart. The modern 
Jews are also sensible of this, as they say, that u they 
are to be converted, the heart circumcised, and 
brought tothe samestateof innocency as Adam was in 
before the fall" and all this is to be done by ? mira- 
cles > signs, and zvonders in the heavens, and in the 
earth, blood, fi re, and pillars of smoke" Whatjper- 
version of the Scripture is this ! If external signs, 
and wonderful operations were calculated to carry 
rational conviction to the mind, in order to bring- 
about the circumcision of the heart, it might have 
been expected with the greatest confidence when the 
law was given at Sinai, — when the whole nation saw 

the AWFUL DESCENT OF THE DIVINE MA- 
JESTY — WHEN THE MOUNTAIN SHOOK AT 
THE APPROACH OF THE HALLOWED INFLU- 
ENCE— when the people solicited Moses that 

he would speak to them instead of God, lest they 



332 



Christ, the true Messiah* 



should die. Also in their journey through the vtit* 
derness for forty years, when they saw so many signs^ 
wonders, and miracles. But these were soon for- 
gotten, from which it must be evident that some- 
thing more interior than what affects the outward 
senses, is required, in order to produce so desirable 
an end as the circumcision.of the heart. 

But this circumcision of the heart, they inform 
"was not accomplished during the continuance o£ 
the second temple, nor at the coming of Jesus, 9 * 
from which they infer, that as it was to be done at, 
the coming of the Messiah, he is not yet come. 
But these writers are not consistent; they say, " this 
circumcision of the heart is not to be brought about 
by God's depriving man of his free will;" then as, 
many as believed in -Christ through the preaching of, 
the Apostles, and saw the necessity of a " circumci- 
sion of the heart" — instead of an outward circumci- 
sion ; a circumcision of the heart which taught them,, 
that, to obey was better than sacrifice, and to hear-- 
ken, than the fat of rams, and which circumcision of 
the heart could not be brought about by the Jewish, 
sacrifices, as is. plain from the above words, without 
a belief in the great sacrifice, Christ : w ith such be- 
lievers this circumcision of the heart spoken of by 
Moses was accomplished at the coming of Christ., 
It is not said that the hearts of all the Jews should be- 



Christy the true Messiah. 



333 



so circumcised ; it would be a good thing indeed, if 
not only the hearts of all the Jews, but also if the 
hearts of all who profess Christianity were so circum- 
cised. Daniel is of a different opinion ; for he de- 
clares, not only concerning Jews, but also other 
lations, that notwithstanding all the signs and mira- 
cles which have been done, or which may be done, 
the wicked shall do wukedlif. 

We are told by Levi, and the Hubbies, that, all 
hall know the Lord from the least to the greatest, 
.vhich they apply to the Jews; but it is evident 
jvhat the prophet's meaning is in this passage. In 
ill nations where God is worshipped agreeably to 
he scriptures, wicked men know God ; the devils 
;now God, the devils believe and tremble. But the 
>rophet was taking a retrospect of the wickednesses 
>f the Jews, when they were so involved in idolatry, 
hat the people from the least unto the greatest, did 
lot know 7 the true God from the idol Gods, be- 
ause they were not taught the knowledge of the 
jod of Heaven, but were taught to worship the idol 
jods of the nations around them; and therefore he 
ays, speaking of this time to come, all shall know 
he Lorflfrom the least unto the greatest: even their 
hildren who were then instructed in the worship of 
lols, were to be made sensible that the God who 



334 



Ckrist } the true Messiah. 



was to be worshipped was not an idol, but he who* 
made the heavens. 

That this is the plain meaning of this passage, 
and that it refers to Christ, will appear from what 
follows. The Jews expect that when the Messiah, 
comes, the old covenant, the law, sacrifices, and. 
worship, are to be again restored as at the first* 
temple. But the prophet expressly denies this in 
the preceding verses, 3 1, 52, 35. f Behold, the days 
come, saith the Lord, that I will make a new cove* 
rmnt with the house of Israel, and with the house of 
Judah : not according to the covenant that I mada 
with their fathers in the day that I took them by the< 
hand, to bring them out of the land of Egypt. But 
this shall be the covenant that I will make with the 
house of Israel, after those days, saith the Lord, 
I will put my law in their inward parts, and write it 
in their hearts.' Thus does the prophet declare that* 
the covenant was not to be like that which was. 
established with their fathers when they came out of> 
Egypt at Sinai; not the Mosaic covenant, but* 
it was to be a new covenant, altogether differ- . 
ent from the other, which was to be entirely abol- 
ished. All this was accomplished at the coming of 
Christ, the old covenant was destroyed, and he- 
made a new covenant ; he taught them that hia- 



Christ, the true Messiah. 



335 



Jaw was to be of an internal, and not of an external 
*natitre, that it was to be written on their hearts. 

u Moses (we are told) informs us of three most 
important, and wonderful events which are to take 
place at the coming of the Messiah, viz. the resurrec- 
tion of the dead, the restoration of the Jews, and the 
punishment of their enemies. The first is expressed 
by his saying, I kill and I zoill make alive; the se- 
cond by the expression, i" have wounded and I will 
heal; the third, neither is there any that can deliver 
out of my handy The application of these clauses 
is too absurd for notice. This notion, that the 
dead Jews are to rise again when the Messiah 
comes, must raise a blush among the living Jews. 
I The application of the second to the restoration of 
I the Jews, is as absurd, viz. / have wounded and I 
uwill heal; but to apply the third, viz. neither is 
%there any that can deliver out of my hand, to 
lOod's whetting his glittering sword, and ripping up 
lthe nations; who, by Levi, and these rabbinical 
(writers are charged with being enemies to the 
Ijews, is making God a most merciless being, and 
iicould never have been published by men of 
oisane intellect Respecting divine things. I think it 
tiicharitable to impute such a conclusion to this cause, 
iiiifor if the Jews as a body cordially believed it, it 
{ would prove them monsters indeed; and in such 



336 



Christy the true Messiah. 



case, we may consider it as a happy circumstance 
that they have not the power to act in conformity 
with such opinions. But the Jews, as a body, are 
not to be charged with such base intentions, they 
are no doubt the whims of a few intemperate indi- 
viduals : with credit to the Christian religion, we 
may adopt the words of Levi, " this was not accom- 
plished at the coming of Christ/' 

.Again. These writers declare, that, "all the 
glory will be restored as in the first temple, viz. the 
shechinah, or divine presence, the ark and cherubim, 
the spirit of prophecy, fire from Heaven," &c. and 
all the proof they bring that this will be done, 
is from the following passage, 1 For thou shalt hear- 
ken unto the voice of the Lord thy God, to keep his 
commandments, and his statutes, which are written 
in the book of this law, because thou wilt turn unto 
the Lord thy God with all thine heart, and with all 
thy soul.' But many persons, or even a whole na- 
tion, turning to the Lord their God, and keeping his 
commandments, is no proof that these things will , 
be again restored; if the old covenant, the | 

OLD LAW, the OLD SACRIFICES, the OLD ORDI- j 

nances, and the whole body of old Judaism, 
(as observed) were to be again restored: there ! 
would be no occasion for another teacher like 
Moses, no necessity for that promise, 'I will raise 



Christ, the true Messiah. 337 



them up a prophet from among their brethren, like 
unto thee, and will put my words m his mouth, 
and he shall teach unto them all that 1 command 
him/ From which it is evident, that this teaching 
was to be something new, and very different from 
the old law, or the old teaching ; for the Jews are 
all well acquainted with the old teaching. This isr 
also said to be a future command, viz. he shall teach 
unto them all that 1 shall command him, not all that 
has been commanded in the old law; from all 
which it is as plain as demonstration can make truth 
appear, that a new law, and not the renewal of 
the old Mosaic law, was to be given, agreeably 
to these words of Moses, a total abolition of all the 
Jewish sacrifices, and ceremonies was to be accom- 
plished at the coming of the true Messiah, Which 
was fulfilled at the coming of Christ, and which 
is undeniable proof that Christ was the true Mes- 
siah. 

Levi says, " The third who prophesied of the 
redemption, and future restoration of the nation 
was Isaiah, which is contained in the 2nd, 3rd, and 
4th verses of the second chapter, for as the prophet 
makes use of the expression, in the latter days, it is: 
clear that he thereby meant the days of the Messiah, 
and thus say Kimchi, and Abarbanal." Very well, 
and so say all Christians, for this is no proof that 



533; 



Christ, the true Messiah. 



Christ was not the true Messiah. On the contrary, 
it must be admitted on all hands to be confirming 
proof that he was the true Messiah, for these are 
allowed to be the latter days according to the pro- 
phet. 

These writers condemn all the Christian writers 
who say, that Christ, or the religion of Christ, was 
to convince many nations of their vices and errors, 
that it was to be a religion which had the strongest 
tendency to promote peace, but, " no such universal 
peace as foretold by the prophets has ever taken 
place." It is reasonable to suppose that Levi, and 
the Rabbies he quotes, had never read the New Testa- 
ment. Christ says, do unto others as ye would they 
should do unto you ; if this precept were observed 
by all nations, there certainly would be universal 
peace, but if man, from motives which are opposite 
to Christianity, will do those things to others which 
he would not have others do to him, no wonder 
there are wars and fightings : whence come wars and 
Jightings ? says the Apostle ; his answer is contained 
in three words, Of your lusts. The religion of 
Christ has convinced many nations of their errors, 
and it must be acknowledged by the whole world/ 
that he has founded a religion, which when its pre- 
cepts are observed, has the strongest tendency to 
promote universal peace. Not so under the Mo- 



Christy the true Messiah. 



339 



sale dispensation : for that was a system of warfare 
from the time of their coming out of Egypt, to 
their final dispersion, and which must be very 
strong evidence with the Jews, that Christ was the 
true Messiah. 

But the Jewish writers say, that, " as the temple 
was not rebuilt when Christ came, which was not to 
be destroyed any more (agreeably to the words of 
the prophet) Christ cannot be the true Messiah/' 
The passage they quote to prove this, is the second 
verse of the same chapter. € It shall come to pass in 
the latter days, that the mountain of the house of the 
Lord shall be established on the top of the mountains, 
and exalted above the hills.' They say, " by the word 
established, it is plain that he meant, it was to be fixed 
unalterably, of course it was not to be destroyed any 
more." As the Jews are led to understand this liter- 
ally, L ask them how it is possible for the mountain of 
a house to be established on the top of mountains? 
This is plainly a figurative expression: the pro- 
phet reminds them of their idolatrous worship, which 
was established, or performed on the tops of mountains, 
or hills, and he informs them, that instead of worship- 
ping idols on the tops of mountains, as heretofore 
they had done, the worship of the Lord, called the 
house of the Lord, should be greater in its numbers 
and excellency than all the idolatrous worship on the 



340 



Christ, the true Messiah. 



mountains, and that it should be exalted above the 
worship of the Gods of the hills. 

The word ttf&*D Beroesh, when it is applied to 
time, means, in the beginning, when it is applied 
to persons and things, it means, the most excellent, 
and with the prefix 2 beth, which means, in, it will 
read, the mountain of the house of the Lord shall 
be established in the most excellent of the mountains. 
No one can doubt but that this is a figurative ex- 
pression, signifying the Christian church which wasi 
to be promulgated from Jerusalem, and which was 
to be established at the coming of Christ, agreeably 
to his own word. But to apply this prophecy to 
the building of a temple, or place of worship on 
the top of a mountain, where all nations were to 
flow itnta it, literally, is not only contradictory in 
point of possibility, but it shows what a lamentable 
opinion the Jews must have concerning the sanctity, 
and the true understanding of the scriptures. In the 
original the passage is not JT2 miT the mountain 
of the Lord's house, but nVT *)H the mountain 
of the house of the Lord, and the masculine pro- 
noun K*)n he, which in the translation is rendered by 
the neuter pronoun it, refers to the word HIPP Lord, 
and not to JW&J house. The verse truly reads, The 
mountain of the house of the Lord shall be establish- 
ed on the top cf tne >> ountains, and exalted, above 
the hills, and all nations shall flock unto him, 



Christy the true Messiah. 



341 



The Jewish writers assert, that the prophet ad- 
dresses the nation, ch. lv. 5. Behold, thou shall call 
a nation that thou knozcest not, viz. a nation not 
in existence evidently ; and nations that knew not 
thee shall run unto thee, because of the Lord thy 
God, and for the holy one of Israel, for he hath 
glorified thee. But this is a most profound mistake, 
for the Jewish nation was then known, and the 
prophet is addressing God, not the Jewish nation. 
The prophecy is directed to a single person under 
the title of the redeemer, beginning at the 49th chap, 
ver. 7. Thus saith the Lord, the redeemer of Israel, 
and his holy one, to him whom man despiseth, to him 
whom the nation abhorreth. Surely no Jew in his 
senses will again tell us, that this redeemer, this 
person despised by man, and abhorred by the Jewish 
nation, is to be their Messiah? Levi, from the 
Rabbies, observes in another place, "that he will 
bring with him such evident marks of his Messiah- 
ship, that the nation will receive him with open 
arms/' instead of abhorring him. But this scrip- 
ture was literally accomplished in Christ, who was 
despised by man, and abhorred by the Jezcish 
nation. 

If we pursue the prophecy, we find in the next 
chapter that the same person is spoken of, for this 
cannot be a personification of the Jewish nation. 



Christ, the true Messiah. 



How can it be said, they gave their back to the 
smiters, and their cheeks to them that plucked off 
the hair? But the prophet evidently refers to the 
Christian redeemer, who literally gave his back to 
the smiters, and his cheeks to them that plucked off 
the hair. 

In the 4th and 5th verses of the following chapter, the 
same divine person speaks by the prophet thus : A law 
shall proceed from me, and I will make my judgment 
to rest for a light of the people, my righteousness 
is near, my salvation is gone forth, and mine arm 
.sJffl.ll judge the people, the isles shall wait on me, 
and on mine arm sliall they trust. A moment's 
reflection would convince any one that these words 
cannot mean either the Jews, or the Messiah they 
expect to come. H ow can it be said that the 
righteousness of the Jews, or that the righteousness 
of the Messiah they expect to come, is gone forth? 
as to the righteousness of the Jews, we have not 
seen any thing of it in them more than in Christians ; 
and as to the second, viz. the righteousness of their 
Messiah who, they say, is yet to come, his 
righteousness has not gone forth. It must appear 
equally as clear that the words, and on mine arm 
Sshall tliey trust, cannot mean that we the gentiles \ 
are to trust on the arm of the Jews : we are com- 
manded to trust in the arm of God, and not in the j 



Christ, the true Messiah* 



343 



arm of man. Again, verse 8. My righteousness 
shall be for ever, and rn# salvation from generation 
to generation. From which it is obvious that the 
righteousness of the Jews is not meant, nor can the 
righteousness of their visionary Messiah be under- 
stood ; but it refers to Christ whose righteousness 
only is for ever, and whose salvation is from gene- 
ration to generation. Let but the Jew look at the 
fruit of this righteousness of Christ, and he will be 
^convinced that it is the righteousness spoken of by 
the prophet, viz. Thou shalt love the Lord thy 
God zcith all thy heart, and thy neighbour as thy- 
self; to which is added, do unto others as ye would 
they should do unto you, — sell all thou hast, give 
to the poor, and take tip thy cross and follow 
me. 

The same vein of prophecy is pursued by the 
prophet in the following 53rd chapter, where the 
same person, the redeemer, is mentioned, and con- 
tinued throughout the whole. Here the redeemer 
is again introduced as having his visage more mar- 
red than any man, and that he shall spi inkle many 
nations. But can this be said of the Jew s ? are 
their visages more marred than the visages of others? 
Have they sprinkled many nations, or are they 
likely to redeem them from uucleanness? which 
must necessauly be the case w ith tliemif this prophecy 



344 



Christy the true Messiah. 



were applied to the Jewish nation. But we see 
that their visages are not more marred than any 
man's, and it is truly absurd to suppose that they 
are to sprinkle the nations, or redeem them from 
uncleanness. 

The same order is observed, as the prophecy 
goes on in the next chapter. He is despised and 
rejected of men, a man of sorrows and acquainted 
with grief , surely he hath borne our griefs and 
carried our sorrows. In the name of common sense, 
can it be said, that the Jewish nation has borne 
the griefs, and carried the sorrows of the gentile 
nations ? that the Jews are wounded for our trans- 
gressions ? that they are bruised for our iniquities ? 
that the chastisement of our peace is upon them ? 
and that with their stripes we are healed ? 

But that which renders it conclusive, that the 
-whole prophecy cannot mean the Jewish nation, or 
the Messiah they expect to come, is the following 
clause, ver. 8. Who shall declare his generation? 
for he zvas cast out of the land of the livings for 
the transgression of my people was he stricken, for 
all know the origin, and the generation of the Jews 
who sprang from Abraham. Neither can they 
suppose that the words, he was cut off out of the 
land of the living, can apply to the Jews, or to the 
Messiah who is expected by them ; because they 



Christy the true Messiah. 



345 



vainly imagine that he is to restore them to universal 
empire, therefore they cannot allow that either the 
Jewish nation, or this Messiah is to be cut off out 
of the land of the living. Again, for the trans- 
gression of my people zcas he stricken ; if by the 
words my people, we are to understand the Jeivish 
nation, then certainly they cannot be applied to 
mean their Messiah also ; and if on the other hand 
we were to understand that these words, my people^ 
mean the gentile nations, for whom the Jewish nation 
*was stricken, as these writers inform us, they must 
acknowledge that the gentile nations are the 
people of God, which will not be granted by 
them. For then, instead of the nations, u running 
to the Jews to be instructed in the true word of 
God," as we are told by Jews that they will, the 
Jews must apply to them for such knowledge. 
'Both these statements are against so unscriptural 
a conclusion, which is a proof to what a pitch of 
foliy and blasphemy these writers have worked them- 
selves up ; folly, in supposing that a few Jews are 
to teach all nations the true understanding of the 
word of God ; and blasphemy in declaring that the 
Jewish nation is meant instead of the redeemer, 
when it is obvious throughout the whole prophecy, 
that the person of the redeemer, and not the Jews, 
is mentioned by name. 



346 



Christ, the true Messiah. 



These writers inform us, that at the return from 
what they call the captivity, " the ark, the shechi- 
nah, or visible symbol of the divine presence, will 
be again restored to them, as it was in the first I 
temple/' But the prophet Jeremiah expressly says J 
in the 16th ver. of the 3rd chap. In those days, 
saith the Lord, they shall say no more, the ark of \ ' 
the covenant of the Lord; neither shall it come to 1 
mind, neither shall they remember it, neither shall j ' 
they visit it, neither shall that be done any more. l ' 
If this be not a plain contradiction to such an asser- ' 
tion, then there is no meaning in language. To meet * a 
this declaration of the prophet, the tale invented by 51 
the Jews asserts, that the ark which was destroyed j 11 
with the first temple, is never to be restored, that j 
as it was customary for them to swear before the ' 
ark and the altar, they are to be so holy at this ^ 
period, that they shall not have occasion even to ^ 
come before the ark, or to remember it, but they S 1 
shall do strict justice, and always adhere to the truth 01 
without an oath. Surely every rational Jew must ^ 
see the w eakness, folly, and presumption of such ! !i! 
a perverted application of the original text. 

The prophet Haggai says, ch. ii. Who is left \ ^ 
among you that saw this house in her first glory %\ ln 
and how do you see it now ? is it not in your eyes, j * 
in comparison of it, as nothing ? Thus saith the ! p 



Christ, the true Messiah. 



347 



Lord of Hosts, I will shake all nations, and the de- 
sire of all nations shall come, and I will fill this 
house with glory, saith the Lord of Hosts. The 
glory of this latter house shall be greater than of the 
former, saith the Lord of Hosts. But this cer- 
tainly was not the case, as it i elated either to the 
building or to the glorious manifestations at the 
time of the first temple,, for at the return from 
Babylon, they had not the Urim and Thummim, 
the Shechinah, or divine glory, as at the time of the 
first temple. Therefore these words of the prophet 
must evidently refer to a new and spiritual dispen- 
sation, which was to be manifested during the con- 
tinuance of this second temple, for the words of the 
prophet are positive, that the glory of this latter 
house should be greater than of the former, and as 
this was not so as to the external part, nor as to any 
thing it contained, it plainly refers to a new reli- 
gion, which did not consist in outward ceremonies 
only, but which reached the thoughts and desires of 
the heart. Such is the religion of the true Messiah, 
the Lord Jesus Christ. And in full and decided 
confirmation of this view, 1 ask, where is the 
second temple now? where is this building 
in which a display of the divine goodness was to fill 
it with glory? in which the divine glory was to be 
greater than the former? It is not possible to under- 



348 



Christ, the true Messiah. 



stand that the words of the prophet can apply to 
any circumstance at this time of the world, because 
the second temple in which this superior glory was 
to appear, was laid in ashes by the Roman army 
1800 years since. 

The prophet Micah also says, ch. v. £. But thou 
Bethlehem Ephratah, though thou be little among 
the thousands oj Judah, yet out of thee shall he come 
foth unto me, that is to be ruler in Israel : whose 
goings forth have been from of old, from everlasting; 
which prophecy was literally fulfilled by the Chris- 
tian redeemer, who came out of Bethlehem. But 

WHAT IS BECOME OF BETHLEHEM NOW? 

Bethlehem is no more, nor can any one tell us 
where ancient Bethlehem stood. Where are the 
thousands of Judah® How inconsistent then it is, 
for the Jews to contend for the coming of the Mes- 
siah, and how plainly contradictory to the express 
declarations of their own prophets to believe he is 
yet to come, when all these signs of his coming are 
unequivocally, and for ever past: and the whole 
accomplished agreeably to the express declaration of 
the prophets, in the person or the Lord Jesus 
Christ. 

But if we add to the above, the accomplishment of 
all those things foretold by Christ, concerning the 
final destruction of Jerusalem, the dispersion of the 



Christ, the true Messiah. 



349 



nation, and the abolition of their sacrifices, which 
were to take place among that generation ; every 
argument for a Messiah yet to come must fall to the 
ground. For Jerusalem was taken, plundered, and 
destroyed by the Romans ; the cities of Judah were 
depopulated, the whole nation was dispersed over 
the earth, agreeably to his words, and all their sacri- 
fices and burnt-offerings, which only constituted the 
Jewish church according to divine appointment, as 
representatives of the coming of the Messiah, have 
ceased for 1800 years. 

In the 59th chap, and the 2 1st ver. we are told by 
Levi, and the Jewish writers, that the prophet pro- 
ceeds to inform us, that the covenant which God 
had made with them, and the prophecies delivered 
by the prophet, should never depart from them, so 
as to become void, but should surely be accom- 
plished. — As for me, this is my covenant with 
them, saith the Lord ; my spirit which is upon thee, 
and my words which I have put into thij 
mouth; they shall not depart from thy mouth, nor 
from the mouth of thy seed, nor from the mouth of 
thy seed's seed, saith the Lord, from henceforth for 
ever. " Thus we are assured" (say these writers) 
u that the law of Moses, which is the covenant God 
made with the nation, as also the prophecies deli- 
vered by the mouth of the prophets, shall never 
2 G 



350 



Christ, the true Messiah . 



depart from the nation, but remain as an everlasting 
witness of their future restoration." 

Can any thing be so preposterously absurd as to 
suppose that this covenant here mentioned by the 
prophet, by the words, and my words which I have 
put into thy mouthy is the law of Moses ? the pro- 
phet is told in express words what was the covenant, 
viz. this is my covenant, my spirit which is upon thee, 
and my words, which I have put into thy mouth. 
For it must be plain to every Jew that the law of 
Moses, which comprehended the immediate commu- 
nication by die Urim and Thummim, departed from 
them at the Babylonish captivity, and never was re- 
stored : and what is also evident proof that the co- 
venant which is said to be, the spirit of the Lord, 
and the words he had put into the mouth of the pro- 
phet, was not the la v of Moses ; the whole cere- 
monial law of Moses, containing the sacrifices, has 
departed from them and their seed's seed for ever, 
at their dispersion. Do the sons of Aaron, the 
priests, as it is said they shall, blow with the trum- 
pets, which was to be an ordinance Ebty for ever, 
throughout their generations? Numb. 10. 8. Do 
the sons of Levi stand to minister before the Lord, 
as it is expressly said they should, DW7 for ever ? 
Is it not infatuation in any Jew to suppose, that he 
can prove his descent from the tribe of Levi, which 



Christy the true Messiah. 



Sol 



was carried away captive before the captivity hi 
Babylon , and has never been heard of since ? 

It was commanded as a statute to be observed for 
ever, that if a man killed an ox, a lamb, or a goat, 
he was to bring it to the door of the tabernacle of 
the congregation, for an offering to the Lord, when 
the priest was to sprinkle the blood upon the altar 
of the Lord, and whoever did not do this was to die. 
Lev. 17. 7. Is this, which was ordained as a statute 
for ever, now observed among the Jews ? Surely 
it must be clear to every rational Jew, that all these 
statutes and ordinances are passed away for ever — 
consequently, the above words of this prophecy can- 
not refer to the future restoration of the Jews, as 
some of the Rabbies with Levi say they do, because 
the Law of Moses is not here referred to, as the co- 
venant which God made with the prophet, but his 
spirit, and his words, which he had put into his 
mouth, viz. the prophecy given to the prophet, 
which is not the law of Moses. 

If we attend to the true meaning of $h])fo fe olam, 
which is in the translation, and also by Levi, trans- 
lated, for ever, we shall find that in these passages 
it has no such meaning, for this word is used to 
signify a hidden, or concealed, time, both iiwi fi- 
nite and finite, past and future. Exod. 21, (i. 
Y13)n and he shall serve lam for ever, viz. 



352 



Christ, the true Messiah. 



until the J ubilee, because at the Jubilee, he was to 
be free from servitude. 1 Kings 8. 13. a settled 
place for thee to abide in D'ttVu? for ever ; but 
which Temple of Solomon was destroyed 2500 
years since. — Eccles. 1. 10. It hath been already 
Ofthyb of old time. Hence the word Elby olam, 
when applied to things of time, never means that 
they shall endure for ever, but to the end or final 
duration of the thing spoken of, and which here 
plainly means the Mosaic dispensation in all its 
fulness, with the communication of the spirit of 
God by Urim and Thummim. So that we are 
here given plainly to understand that, the words of 
God by the mouth of the prophet, and his spirit 
which was known by the communication by Urim, 

SHOULD NOT DEPART BUT WITH THE END 

of that dispensation. This has been lite- 
rally accomplished, for the Shechinah, or the divine 
communication, has never been visibly manifested 
since the captivity in Babylon. 

Levi and the Rabbies inform us, that all the nati- 
ons will come, "not in pride and arrogance, but in 
a low, humble, and submissive manner, prostrating 
themselves to them, not on account of their great 
power, but for the sanctity and holiness of the divi- 
nity that will then be in the midst of them, and 
which" (they say) " is a demonstrative proof that this 



Christ, the true Messiah. 



353 



prophecy was not fulfilled at their return from Ba- 
bylon." — It would be a pleasant thing indeed, not 
only for the Jews, but also for Christians, to see 
them in this state, that people should " prostrate 
themselves before them, because of their holiness 
and sanctity/' But if some Jewish writers have 
been so weak and infatuated as to fancy, that they 
shall be a kind of demi-gods, surely the more intel- 
ligent among them must be ashamed to carry such a 
badge of consummate vanity. This passage has no 
reference to the Jews. In the first verse of this 
chapter, the prophet declares that the dawn of this 
glorious state had then taken place in the following 
words, arise, shine, for thy light is come, and the 
glory of the Lord is risen upon thee. Now, if 
there be any meaning in language, these w r ords can- 
not signify the future restoration of the Jews by the 
coming of their supposed Messiah, because the 
light which Levi, and the Rabbies suppose to mean 
their restoration, has not risen upon them yet, 
though it is now near 3000 years since this pro- 
phecy was delivered. The obvious meaning of this 
prophecy is, that God by the prophet made known 
his will respecting the Gentile nations, that they 
should be called to a knowledge of the true God. 
Ver. 3. and the Gentiles shall come to thy light. 
The accomplishment of this prophecy is before the 



354 



Christ, the true Messiah. 



face of the whole world, for the Gentile nations, 
those who were worshippers of idols, have received 
the Scriptures, and have come to the knowledge of 
the true God, while the Jews remain a dispersed 
people among all nations : consequently, they can 
lay no claim to this light rising upon them to en- 
lighten the Gentile nations. 

Levi and the Rabbies have attempted, and a 
miserable attempt it is, to define the whole of this 
chapter agreeably to their sensual passions and ap- 
petites. Thus they say " the dromedaries of 
Midian and Ephah, shall bring gold and frankin- 
cense, the flocks of Kedar, and the rams of 
Nabaioth, shall be brought to them, the sons of the 
strangers are to build up their walls" — while the 
Jews are to be idle gentlemen, and lookers on, 
blessing themselves that they are not sweating be- 
neath a scorching sun. A miserable fallacy ! For 
they have not attended to this circumstance, viz. 
that if one part of the prophecy is to be understood 
agreeably to the letter, every other part of the same j 
prophecy must be understood literally also, which 
cannot be the case in this prophecy, for the 19th ver. 
says, The sun shall be no more thy light by day : 
neither for brightness shall the moon give light unto 
thee. Now if by the dromedaries of Mi- j 
dian and Ephah, the flocks of Kedar, and the 
rams of Nabaioth, and the sons of the strangers, 



Christy the true Messiah. 



355 



zcho are to build up their walk, we are to under- 
stand that these things are to be literally explained : 
then by the same rule, we must necessarily allow 
that the same literal sense is to be understood 
in every other part of the same prophecy. And 
then the sun must no more give light to them by day, 
nor the moon by night ; for it is absurd to tell us 
that this metaphorical passage refers to the prospe- 
rity of the Jews, when every other part of the pro- 
phecy is by them literally understood. Again, ver. 
20. it certainly does not refer to the Jews, for a 
very few years after the delivery of this prophecy, 
their sun, which they understand to mean their nati- 
onal privileges, went down, when they were carried 
captive, and made to bow the knee to the idols 
of Babylon. Neither did their sun ever rise again, 
for at the return from the captivity, they were go- 
verned by strangers, the Herodians and Asmoneans. 
The glory of the first temple, the Urim and Thum- 
mim, the Shechinah and visible communication 
never returned, and finally they were dispersed over 
the face of the earth. How then can these writers 
have confidence to tell the world* that the words, 
thy sun shall no more go dozen, have reference 
to the endless government of the Jewish nation ? 

But should they continue to say that this has re- 
ference to the future happiness of the Jewish nation, 



356 



Christ, the true Messiah. 



this view of the prophecy is altogether inconsistent 
with the express words of the prophet, as above, 
for the fact proves that the whole refers lo the 
coming of Christ the true Messiah, to that light 
which was to enlighten every man: the Gentiles 
have come to his light, and kings to the brightness 
of his rising. From which it must appear that 
this prophecy has no reference to the future tempo- 
ral state of the Jews, but to the calling of the 
Gentile nations to the knowledge of the true God. 

But " Strangers' (they say) ct are to stand up and 
feed their flocks, the sons of the alien are to be their 
vine-dressers" while they are to be called the 
priests of the Lord — that they " are not to be 
engaged in such servile offices, but in the media- 
tion of the law of God, and in his service as priests, 
and being thus at leisure, they are to eat the riches 
of the Gentiles." Surely this is too absurd for 
remark : the thinking and rational Jew must be 
ashamed of it. If these infatuated writers had re- 
collected that in Great Britain, which is twice as 
large as the land of Canaan, there are but a few 
thousands of priests, and it is found they are too 
numerous, though the flock is five times as large as 
the whole population of the Jews in all the world, 
what then is to become of a whole nation, of mil- 
lions of priests, who are to have nothing to do but 



Christ) the true Messiah. 



357 



to play at religion, and priest preach to priest ? If 
on the other hand, they suppose that the country is 
to be stocked with laborious foreigners, and that 
every priest is to have a congregation, what must be 
the extent of country capable of holding a popula- 
tion to employ such a numerous conclave ? the 
whole earth would not be large enough. For if to 
each priest were allotted 500 persons, as a congre- 
gation, and the number of priests were estimated at 
two millions only, then these would be sufficient for 
one thousand millions of people, being far more 
than the population of die whole world. Alas, ye 
Rabbies, how have ye for ages mistaken the ob- 
vious meaning of the Sacred Scriptures ! how long- 
will ye continue to blow up the ignorant among you 
with vanity ? with the vain hope of being the lords 
of the creation, trees of the Lord's planting, while 
your views go no farther than the gratification of 
the sensual appetite, to have the riches of the gen- 
tiles, the gold and frankincense of Mid/an, and 
Ephah, thejiocks of Kedar, and the rams of Nabai- 
oth, — to be clothed in purple and fine linen, and to 
fare sumptuously every day: while all the world, 
as you say, are to come "bending and bowing 
themselves down at the soles of your feet." 

Levi thus concludes this dissertation by saving— 
" from the explanation here given of this prophecy 



S5S 



Christ, the true Messiah. 



the following principles are obvious: " 1st, God will 
take vengeance on the different nations 5 2nd, all 
the tribes of the nation will be gathered together ; 
3rd, the different nations of the earth will be sub- 
ject to Israel — now as none of these important 
events took place at their return from Babylon ; 
as is clear from all history both sacred and pro- 
fane ; and as it is clear that they were not accom- 
plished at the time, nor in the person of Jesus, 
it is manifest that he could not be the Messiah, and 
that these great and glorious promises remain yet 
to be fulfilled in the latter times, when the true 
Messiah will come to redeem the nation.'' — This 
writer has very judiciously said, " from the explana- 
tion here given of this prophecy, the following prin- 
ciples are obvious" — But as it is proved above, agree- 
ably to the original, the obvious meaning of the words 
of the prophet, that no such events were to take place 
at the return from the Bab)lonish captivity, and as 
the fact is proved in profane history, even in the 
histories of all nations, that when Christ came, 
the gentile nations w ere called frem idolatry to the 
worship of the true God, that even Asia, Africa, 
and Europe, received the gospel agreeably to the 
express words of the prophet in the third verse, viz. 
And the gentiles shall come to thy light, and kings 
to the brightness of thy rising ; it is incontrovertible 



The Tar gums. 



359 



evidence that this prophecy was accomplished in the 
person of the true Messiah, the redeemer of man, 
the Lord Jesus Christ, and that the Jews have no 
foundation whereon to rest their hopes, that the 
Messiah is yet to come. 

Having shown, agreeably to the express declara- 
tions of the prophets, in conformity with the circum- 
stances and things which were to precede the coming 
of the Messiah, the accomplishment of which hav- 
ing taken place is confirming proof that he is come, 
I shall now refer the learned Jews to the writers of 
their Targums, in order to show that these eminent 
commentators applied different texts of scripture to 
the Messiah, as the Christians do. 



THE TAPtCUMS 

Are commentaries made from the Hebrew text 
into the Chaldee language, and are on that account 
called Chaldee paraphrases. 

There are two which are received by the Jews, 
with almost equal veneration with the text, viz. 
the Targum of Onkelos on the law, and that 
of Jonathan on the prophets. The Targum 
of Onkelos on the law, and the Targum of Jona- 
than on the Prophets, are received by the Jews 



360 The Targums. 

as more ancient than the time of Christ, and this 
is also the opinion of all Christian writers. They 
are written in the Jerusalem Chaldee dialect, which 
was the national language of the Jewish nation at 
the time of Christ. In these Targums, we find that 
the passages in the old Testament are interpreted in 
the same manner as Christians interpret them re- 
specting the Messiah, which is additional proof that 
the Messiah is come. 

Gen. 49. 10. The Sceptre shall not depart 
from Judah, nor a law-giver from between his 
feet, until Shiloh come. This has been understood 
by Christians in all ages to mean the Messiah, and 
therefore as the Jewish state and government have 
passed away, as the sceptre and law-giver have de- 
parted 1800 years since; the true Messiah, accord- 
ing to the obvious meaning of this prophecy, must 
long ago have come, even prior to the dispersion of 
that people. For this long period, there has not 
been any regal power in Judah, no king, no prince, 
no governor, ruling over them with the emblem of 
power, the sceptre ; no lawgiver, no judicial author- 
ity, has been known among them since the coming of 
Christ. They have for these eighteen hundred 
years been governed where they have been driven, 
by foreign monarchs, even to the most remote cor- 
ners of the earth. 

Some of the more modern Rabbies, having been 



The Targums. 



361 



sensible of the force of this in aid of the Chris- 
tian cause, have attempted to show that the word 
202t# Shebet, which is rendered to mean a sceptre, 
the emblem of authority, may also be translated to 
mean a rod, to signify punishment, and thus that 
their present punishment, among the different na- 
tions, shall not depart from them until the true 
Messiah comes to take them to their own land: 
where they are to enjoy uninterrupted rule over all 
nations. But this does not agree with Onkelos, for 
his translation runs thus • — " There shall not be 
taken away from Judah one having the principa- 
lity, nor the scribe from the sons of his children, 
till the Messiah shall corned This is plain proof 
that in his time the word t02t^ Shebet, was under- 
stood to mean, the principality, or government, 
should not depart from the Jewish nation until 
Messiah came. And this is also in perfect agree- 
ment with the Jerusalem Targum, and with Jona- 
than's, for they translated the word Shebet, to mean 
the principality, and the word nbw Shiloh, the 
Messiah; from which it must be evident that the 
testimonies of these ancient authorities most effect- 
ually refute the arguments of the Modern Jews, as 
to the coming of the Messiah. 

Numbers 24. 17. There shall come a star out 
of Jacob, and a sceptre shall rise out of Israel. 
2 H 



362 



The Tarsntms. 



Onkelos, as well as Christians, interprets this to 
mean the Messiah. The Targum of Jonathan 
gives the same application. Maimonides also says 
that " this was not to be a kingdom for the Jews 
only, but that it was to be an universal kingdom 
for all men/' See Melakin. cap. 11. sec. 1. 

Micah v. 2. But thou, Bethlehem Ephratah, 
though thou be little among the thousands of Judah, 
yet out of thee shall he come forth unto me, that is 
to be ruler in Israel. — Many of the Jewish 
writers having seen how this was accomplished in 
the person of Christ, that he came out of Beth- 
lehem, knowing also that it was anciently under- 
stood that the Messiah was to be born in that 
place, which is now no more (of which above) have 
labored to give this passage a different application. 
Some have applied it to Hezekiah, some to Zerub- 
babel who led them from the captivity in Babylon. 
But the Targum of Jonathan asserts it to mean 
the Messiah as Christians do. The translation is, 
"out of thee shall come forth before me the Mes- 
siah ii)ho shall exercise sovereign rule over Israel." 

Psalm ii. 2. The kings of the earth set themselves, 
and the rulers take counsel together against the Lord, 
and against his anointed. All Christians have under- 
stood this to refer to the Messiah : and that it was 
accomplished in Christ. In the same manner, the 



The Targums. 



SOS 



Apostles understood that it meant the Messiah. Acts 
4. 25, 26, 27. ch. 13, 33. Heb. 1. But since the 
time of the Apostles, the Jews have endeavoured 
to overturn this view by asserting, contrary to the 
ancient Jews before and at the time of Christ, 
that it applied to David ; however, the Targum 
interprets this Psalm, verse 2nd, to mean the Mes- 
siah. 

Great stress is laid by Jewish writers of modern 
date concerning the words my people ; thy 
people: *\ft}?b, his people, which they presump- 
tuously apply to themselves, and thus they have 
vainly supposed that they are the people of God ; 
some Christian writers have been weak enough to 
fall into this error. But if we attend to the history, 
we shall find that the Jews cannot lay any claim to 
the high-sounding title of, people of God, For 
though they had the most astonishing display of the 
divine goodness in their favor when they were 
brought out of Egypt, and had seen those things, 
which, had they been done to the idolatrous nations, 
they would have worshipped no other God than the 
God of Heaven ; yet in six weeks they solemnly 
bowed themselves before the golden calf, saying, 
these are thy gods, O Israel, which brought thee 
out of Egypt. If we pursue them through the 
history, we find, immediately after the death of 



364 



The Tar gums. 



Joshua,, that they forsook the worship of God, and 
served the idols Baalim Baal, and Ashteroth, and 
the gods of Syria, and the gods of Zidon, and the 
gods of Moab, and the gods of the children of 
Ammon, and the gods of the Philistines. In the 
time of their kings, the sacred historian has given an 
impartial account of their idolatries, and notwith- 
standing the prophets were sent to reolaim them, 
and the pious example of many who feared God 
among them, the great majority of the nation 
frequently abolished the worship of God, and 
established idolatrous worship. 

Jeremiah complains of their ingratitude to God, 
and transmitted to posterity a list of this shameful 
abomination. Ch. 11. 6, 7, 8, 10, 13. Then the 
Lord said unto me, proclaim all these words in the 
cities of Judah, and in the streets of Jerusalem, 
saying, hear ye the words of this covenant, and do 
them. For I earnestly protested unto your fathers 
in the day that I brought them up out of the land 
of Egypt, even unto this day, saying, obey my voice. 
Yet they obeyed not, nor inclined their ear, but 
walked every one in the imagination of their evil 
heart. They are turned back to the iniquities of 
their forefathers. For according to the number of 
thy cities were thy Gods, O Judah : and according 
to the number of the streets of Jerusalem, have ye 



The Targums. 



565 



set up altars to that shameful thing, even altars to 
burn incense unto Baal. Surely if any Jew seri- 
ously considers the transactions of liis progenitors 
as a nation, he will not conclude that they were the 
only people of God. There was always a distinc- 
tion made between those Jews who were the peo- 
ple of God, and those who were not. A covenant 
was made, which was of course conditional, and 
whoever fulfilled the conditions of that covenant, 
were called the people of God, and those who did 
not were cursed. Jer. 11. % 3, 4. Hear ye the 
words of this covenant, and speak unto the men of 
Judah, and to the inhabitants of Jerusalem. And 
say thou unto them, thus saith the Lord God of 
Israel, cursed be the man that obeyeth not the 
words of this covenant. Which I commanded your 
fathers in the day that I brought them forth out of the 
land of Egypt, from the iron furnace, saying, 
obey my voice, and do them, according to all which 
I command you; so shall ye be my people, 
and I will be your God. 

In order to show that they were never, as a nation, 
considered as the only people of God, any more 
than other nations who worshipped God, were the 
people of God; we will turn to Hosea 2. £3. and 
I will have mercy upon her that had not obtained 
mercy, and I will say to them which were not my 



366 The Tar gums. 

people, thou art my people : and they shall say, thou 
art my God. If the Jews apply these words to 
themselves as a nation, then they must allow that 
there was a time when they were not the people of 
God, viz. and I will say unto them which zvere not 
my people, thou art my people. If, on the other 
hand, they be not willing to grant this, they are un- 
der the necessity of allowing, that nations who were 
not the people of God, were to be the people of 
God, viz. and I will say unto them which were not 
my people, thou art my people, and they shall say, 
thou art my God. Now as this was not accomplish- 
ed during the time of the kings of Israel, they 
having not converted the idolatrous nations to the 
worship of God ; nor after the return from the 
Babylonish captivity : and as the nations of Asia and 
Africa were converted to the Christian faith, and 
since that period the nations of Europe who were 
idolators, have also received the gospel, and have 
thus become the people of God; the words of the 
prophet are now accomplished. Therefore as all 
these things foretold by the prophet were accom- 
plished at the coming of Christ, it must be admitted 
as indubitable proof, that he to whom all the 
prophets gave testimony, was the true Messiah 
whowas to come: the serpent-bruiser of Moses, 
the Shiloh of Jacob, the root of Jesse, the 



The Doctrine of Numbers. 367 



Lord of David, the immanuel of Isaiah, and the 
Saviour of men. 

Now, if in contradiction to all this mighty mass 
of evidence, the Jews can ever contend that the 
Messiah is yet to come, they must he left to the 
enjoyment of their visionary notions. AH those 
circumstances and things which were to take place 
at the coming of the true Messiah, have been liter- 
ally accomplished, without the possibility of ever 
returning to afford a pretence for a Messiah to come ; 
they have been carried on the wings of time, to the 
house of eternity, where they are registered as awful 
proofs, that the Hebrews, ever since the time of 
Christ, have rejected the incontrovertible evidence 
of their own prophets, that THE MESSIAH IS 
COME. 



THE DOCTRINE OF NUMBERS. 

It may be proper to inform the reader that the 
Hebrew letters signify also numbers; and I have 
found that much knowledge may be obtained from 
the Hebrew Bible, if this be attended to. What- 
ever the divine wisdom might think proper to con- 
vey in this singularly comprehensive language-table v 
which was well understood by the ancient Hebrews, 



36S 



The Doctrine of Numbers. 



is, no doubt, left for our investigation. It appears 
from Scripture that these ancient people were well 
acquainted with the natures and properties of the 
animal, mineral, and vegetable kingdoms, which we 
are told they learnt from their most sacred writings, 
Adam, Tubal Cain, Noah, Moses, and the prophets, 
were scientific and learned men, and the greatest 
masters of natural philosophy that ever appeared on 
earth. But as subjects of this nature are foreign to 
this work, I shall confine myself to those things 
which are connected therewith. 

It has frequently appeared to me, when reading 
the original scriptures, that something more was com- 
prehended in the Hebrew names than we had 
hitherto understood : and it is evident that there is 
still something undiscovered, as to this particular, of 
which we have been ignorant on account of that in- 
attention to the elements of the Hebrew language, 
which has been too prevalent, among the Jews as 
well as among the learned, and which future time 
may develope. I shall here introduce a singular 
coincidence as to the numbers contained in the He- 
brew names of men at the establishment of every 
dispensation, by which the intelligent reader may see 
that something more is comprehended in the original 
language, than has been generally believed for the 
last 1800 years. 



The Doctrine of Numbers. 



369 



THE FIRST DISPENSATION. 

From Adam to Cain, Abel, and Seth, when the 
first dispensation was established, the Numbers 
of the four names are, 



DT», Adam, 45 

TP, Cain, 160 

7nrr, Abel, 37 

XW 9 Seth, ; 700 



942 



THE SECOND DISPENSATION. 

From Noah to Shem, Ham, and Japhet, when 
the second dispensation was established, the 
numbers of the four names are, 



n\3, Noah, 64 

DW, Shem, 340 

an, Ham, 48 

P&\ Japhet, 490 



942 



It is also a singular circumstance, that the two 
antediluvians, Adam and Noah, who received the 
first two dispensations, are said to have lived to 
a similar age. Adam, who received the first dispen- 
sation, is recorded to have lived to the 10th century 
after his creation, and Noah, who received the second 
dispensation, is said to have lived to the 10th cen- 
tury after he was born. 



370 The Doctrine of lumbers* 



THE THIRD DISPENSATION. 

From Abraham, the father and founder of the 
Hebrew nation, to the third dispensation given 
to Moses, the numbers of the names are, 



DiTON," Abraham, 248 

\>m\ Isaac, 208 

npJP, Jacob, 182 

*b, Levi, 37 

Alp, Kohath, 505 

Amram, 350 



1530 

THE FOURTH DISPENSATION. 

From the 80th year of Moses, when he led the 
Israelites out of Egypt, to Christ, who gave the 
last and final dispensation, and prophetic num- 
bers ceased : 

From Moses to Eli, including 12 years' govern- 
ment of the Elders, who succeeded Joshua.- — 
Joshua, xxiv. 31. 408 



Samuel and Saul, • 40 

From David to Zedekiah, 476 

Captivity, . . . . . . . . 70 

Return from captivity B. C. ...... . • 536 



1530 



The Doctrine of Numbers. 



371 



[t is also worthy of notice that if the numbers of 
the names of the descendants of Abraham viz. Isaac, 
Jacob, Levi, Koath, Amfam, 1292, be divided by 
the number of lineal descendants of Jacob, viz. 
Levi, Koath, Amram, the beginning of the fourth 
generation, they will give the number of years they 
were to be sojourners, viz. 430 years. Agreeably 
to the 13th. verse, of the xvth. chapter of Gen. know 
of a surety thy seed shall be a stranger in a land 
that is not theirs, and shall serve them and they 
shall afflict them, four hundred years : but which 
was in reality four hundred and thirty years. 

The prophets, were also instructed by the doctrine 
of numbers concerning the states of the church and 
people, which numbers had a recondite meaning. 
For all names and terms in the Hebrew language, 
comprehend the state, and express the quality, 
as well as point out the subject or thing mentioned. 
This will appear to the intelligent reader from the 
following passages, where the number for- 
ty is introduced, which, while it shows the 
time, or number of the things spoken of, has a plain 
reference in the body of the narrative to the subject 
in question. In a state of trial, temptation, suffer- 
ing, and uncertainty ; which shows the beauty, origi- 
nality, comprehensiveness, and singularity of the 
original Hebrew. 



372 The Doctrine of Numbers. 



Thus we find that the number 666, as above, was 
used by the apostle, and also a pointed reference to 
future things by the words, a time, times, and half 
a time. The same is applied by the prophet Daniel 
to signify a state of things to come. Ezekielwas direct- 
ed to represent the iniquity of the house of Israel by the 
number three hundred and ninety; and the 
iniquity of the house of Judah by the number forty. 
A similar state of things, I say, we find signified in 
the scriptures where-ever the same number occurs ; 
viz. to rain forty days and forty nights — 
if there shall be forty jonnd — Moses was forty 
years in Egypt, forty years he fled from the face 
of Pharoah, forty years he led the Hebrews in 
the wilderness — was in the mount forty days and 
forty nights- — the spies searched the land forty 
days — forty stripes — presented himself forty 
days — forty days and Nineveh shall be destroyed — 
When he had fasted forty days — Being seen of 
them forty days — 

Went up by seven 5^5—seven days shalt 
thou prepare—Shalt purify seven days — Shall 
reckon to him seven days — Feast o/seven days— 
seven priests shall bear before the ark seven 
trumpets- — seven bullocks and seven rams — 
seven trumpets — Compassed the city seven times 
— Bullock of seven years old — Wept before him 



The Doctrine of Numbers. 



373 



thi seven days— seven times pass over him — 
Raise against him seven shepherds — seven 
spirits which are before his throne — Mystery of the 
seven stars — seven lamps of fire burning before 
the throne , which are the seven spirits of God-**> 
Shall be seven eyes— seven lamps— seven pipes 
— seven heads— seven thunders uttered their 
voices. 

Rested on the seventh day — seventh day is 
the sabbath — seventh day he shall go out — The 
seventh day he called — Look on him again the 
seventh day—On the seventh day the priest 
shall look — Bui it shall be on the seventh day — 
The priest shall come again the seventh day — 
In the seventh month — After the seventh sab- 
bath — seventh year shall be a sabbath — Purify 
yourselves on the seventh day — seventh day ye 
shall compass the city- And the seventh lot came 
out — And it came to pass on the seventh day — 
And it came to pass at Me seventh hour— And lite 
fast of the seventh — Enoch the seventh from 
Adam — Had opened the seventh seal — The 
seventh angel sounded — 

The Cherubim had four faces— four wings— 
four winds of the heaven blew — And four great 
beasts came up — four wings of a fowl — The beast 
had four heads — The great beast which are four 

2 r 



374 The Doctrine of Numbers. 

—are four kings — The great horn was broken and 
there came up four notable ones, toward the four 
winds of heaven — -four stood up for it, four 
kingdoms shall stand up — four carpenters — four 
chariots, with horses of four colors — Which were 
four spirits — The altar four cubits, and upwards 
-—four horns — * 

He shall purify himself with it on the third day 
— Shall sprinkle upon the unclean on the third day 
— Called Samuel the third time — And he said, do 
it the third time — In the third day he will raise 
tis up — He went out about the third hour, and 
prayed the third time — It was the third hour — 
Come in the third watch — The third day I shall 
be perfected — And he said to them the third time 
— -The third time that Jesus showed himself to his 
disciples, after that he was risen from the dead — 
And the third part of the sea became blood — And 
a third part of the creatures which were in the 
sea died — And the thir d part of the ships were de- 
stroyed — And the third pan of the sun was 
smitten, and the third part of the moon, and the 
third part of the stars, so as the third part of 
them was darkened, and the day shone not for the 
third part of it — To slay the third part of men 
— By these was the third part of men killed. 

Two cherubims— two onyx stones — two Jambs 



The Doctrine of Numbers. 



375 



fff the first year — two young pigeons — unclean 
two weeks — two turtles— two birds alive — two 
he lambs— two kids of the goats for a sin offering 
— two wove loaves — two tenth deals — two rams 
— two rows — two waggons — two trumpets — 
two young bullocks — two lions — two calves — 
two baskets of figs — two olive trees — two 
women grind i tig — two men in the field — i wo woes 
— two zmtnesses — two candlesticks — two wings 
of a great eagle — two horns like a lamb. 

One tree — one heart — one shepherd — one 
stick — one Lord — his name one — one God — 
one father, God — onefold — one hour — one 
pearl. 

But as it is not my intention to enter into an ex- 
planation of scriptural numbers in this work, the 
foregoing are introduced to show that numbers have 
a secret and significant meaning in scripture, and 
were well understood by the patriarchs, prophets, 
and holy men of old, though they may be disregarded 
by deists in the present day. They contain great 
information applicable to all states, times, and things, 
past, present, and future : and well deserve the 
serious attention of all people. 



376 



Names of the Books of the Bible, with their 
meanings according to the Hebrew. 



Names. 



Genesis, 

Exodus, 

Leviticus, 

Numbers, 

Deuteronomy, 

Joshua, 

Judges, 

Ruth, 

Samuel, 

Kings, 

Chronicles, 

Ezra, 

Nehemiah, 

Esther, 

Job, 

Psalms, 

Proverbs, 

Ecclesiastes? 

Isaiah, 

Jeremiah, 

Ezekielj 

Daniel, 

Hosea, 

Joel, 

Amos, 

Obediah^ 

Jonah, 

Micah, 

Nahum, 

Habakuk, 

Zephaniah, 

Haggai, 

Zachariah, 

Malachi, 



Meanings. 



In the beginning. 
Names. 

And he called. 
In the wilderness. 
Words. 

The Lord deliver etk. 

Judges. 

To tremble, 

God heareth. 

Kings, 

Words of the days. 
A helper. 

The comfort of the Lord. 

I will hide. 

To exclaim, to sigh. 

Praises. 

Comparisons. 

Collector. 

The salvation of the Lord. 

Exalt the Lord. 

The Lord will strengthen. 

God my Judge. 

Turneth away. 

The will of God. 

A burden. 

Servant of the Lord. 

A dove. 

Humble. 

Repentance^ Consolation . 

To embrace. 

The Secret of the Lord. 

My festival. 

The Lord remembered. 

My Angel. 



377 



Karnes of the Patriarchs and their meanings 
according to the Hebrezv. 



Names. 

Adam, 

Cain, 

Abel, 

Seth, 

Enos, 

Cainan, 

Mahalaleel, 

Jared, 

Enoch. 

Methuselah, 

Lamech, 

Noah, 

Shem, 

Arphaxad, 

Salah, 

Eber, 

Peleg, 

Ren, 

Serug, 

Nahor, 

Terah, 

Abraham, 

Isaac, 

Jacob, 

Reuben, 

Simeon, 

Levi, 

Judah, 

Zebulun, 

Issachar, 1 

Dan, 

Gad, 

Ashtir, 

Naphtali, 

Joseph, 

Benjamin, 

Koath, 

Amram, 



Meanings. 

Man. 

To possess. 
To bring. 
To settle. 
Frail state. 
To mourn. 
To depart. 
To descend. 
To dedicate. 
Sent forth death. 
To fall arc ay. 
Rest. 

Name, to put in order. 
To pour forth the light. 
To send forth. 
To pass over. 
To deride. 

To break the established order. 
To wrap together. 
To vex. 

'Breathy Spirit. 

The dignified father. 

Laughter. 

Supplant er. 

See a son. 

To hearken. 

To join.' 

Praise. 

A dwelling place. 
To satisfy, or reward. 
To judge. 

To penetrate, a troop which 
penetrates, i. e. the penctrator. 
To bless. 
To wrestle. 
To add. 

Son of the right hand* 
To congregate. 
A h igh people. 



378 



Names of the Judges and their Meaning* 
according: to the Hebrew. 



Names, 



Meanings. 



MoseSj 

Joshua, 

Othnielj 

Ehud, 

Deborah, 

Barak, 

Gideon, 

Abimelech, 

Thala, 

Jair, 

Jephtha, 

Ibsan, 

Elon, 

Abdon, 

Sampson, 

Eli, 

Samuel, 



To draw forth. 
To deliver. 
God's time. 
I will thrust. 
The word. 
Lightening. 
Cut dozen. 

My father the King, 
To break in pieces. 
He causeth light. 
He will unbind. 
Father of the shield. 
The interposer. 
Servant. 
The minister. 
He hath elevated me, 
God ordained him. 



Names of th e Kings of the Hebrews and their 
meanings according to the Hebrexo. 

Judah. 

Names. Meanings. 

Saul, Asked. 

David, The beloved. 

Solomon, Peace. 

Rehoboam ? Spreading out of the people. 



379 



Names. 



Meanings. 



Abijam, 
Asa, 

Jehoshaphat, 

Jehoram, 

Ahaziah, 

Athaliah, 

Jehoash, 

Amaziah, 

Azariah, 

Jotham, 

Ahaz, 

Hezekiah, 

Manasseh, 

Amon, 

Josiah, 

Jehoahaz, 

Jehoiachin, 

Zedkiah, 



The father of the sea, 

The Healer. 

The Lord judgetli. 

The Lord on high. 

The Lord seized him. 

Time if the Lord. 

Tire of the Lord. 

The strength of the Lord. 

The help of the Lord, 

'The I^ord is perfect. 

To seize. 

Strength of the Lord. 

To for get. 

Truth. 

The Lordturneth away. 
The Lord seizeth. 
The Lord establish. 
The Lord is righteous. 



Israel. 



Names. 



Meanings. 



Jeroboam, 

Nadab, 

Baasha, 

Elah, 

Zimri, 

Omri, 

Ahab, 

Ahaziah, 

Joram, 

Jehu, 

Jehoahaz, 

Joash, 



Strife of the people. 
Beautiful. 
The coitsumer. 
The oak. 
My song. 
My oppressor. 
Brother and father , 
The Lord seizeth. 
The Lord on high. 
His Lord. 
The Lord seizeth. 
Fire of the Lord. 



380 



Names* 



Meanings. 



Jeroboam, 

Zachariah, 

Shallum, 

Menahem, 

Pekaiah, 

Pekah, 

Hosea, 



Strife of the people. 

The Lord remembereih. 

Peace. 

Consolation. 

The Lord openeth* 

Openeth. 

The Lord savetk. 



A Collection of the Names and Titles given 



Adam, 1 Cor. xv. 45. 

Advocate, 1 John,iL I. 

Amen, Rev. iii. 14. 

Angel, Isa. lxiii. 9. Mai. iii. 1. 

Ancient of Days, Dan. vii. 22. 

Anointed, Psal. ii. 2. — xlv. 7. 

Apostle, Heb. iii. 1. 

Apple-tree, Cant. ii. 3. 

Author and finisher of Faith, Heb. xii. 2, 

Babe,Lnke, ii. 16. 

Beginning of Great, of God, Hev. iii. 14. 

Begotten of the Father, John, i. .14. 

Beloved, Cant. i. 13. — Eph. i. 6. 

Bishop, 1 Pet. v. 25. 

Blessed, 1 Tim. vi. 15. 

Branch of Righteousness, Zecb. iii. 8. 

Brazen Serpent, John, iii. 14. 

Bread of God, John, vi. 33. 

Bread of Life, John, vi. 48—51. 

Bridegroom, Matt. ix. 15. 

Bright Morning Star, Rev. xxii. 16. 

Brightness of Fathei's Glory, Heb. i. 3, 

Bundle of Myrrh, Cant. i. 13. 



to Jesus Christ. 



331 



Camphire, Cant. i. 14. 

Captain, Josh. v. 14. Heb. ii. 10. 

Child, Isa. ix. 6. 

Chosen, Matt. xii. 18. Luke, xxiii. 35. 
Christ, Matt. i. 16. ii. 4 
Consolation of Israel, Luke, ii. 15. 
Corner stone, Eph. ii. 20. 1 Pet. ii. 6. 
Covenant, Isa. xlii. 6. 
Counsellor, Isa. ix. 6. 
Covert, Isa. xxxii. 2. 
Creator, Isa. xliii. 15. 
Creditor, Luke, vii. 41. 
Cyrus, Isa. xlv. 1 . 

David, Jer. xxx. 9. Ez. xxxvii. 94— 25. Hos. iii. 5. 

Days-man, Job, ix. 33. 

Day Star, 2 Pet. i. 19. 

Deliverer, Rom. xi. 26. 

Desire of all Nations, Hag. ii. 7. 

Dew, Hos. xiv. 5. 

Diadem, Isa. lxii. 3. 

Door of Sheep, John, x. 7. 

Eagle, Deut. xxxii. 11. 

JVerf, Isa. xlii. 1. 

Emmanuel, Isa. vii, 14. Matt. i. 23. 

Ensign, Isa. xi. 10. 

Eternal Life, 1 John, v. 20. 

Everlasting father, Isa. ix. 6. 

Express Image, Sfc, Heb. i 3. 

Faithful Witness, Rev. i. 5. iii. 14. xix. 11, 

Fatted calf, Luke, xv. 23. 

Father of Eternity, Isa< ix. 6. 

Feeder, Isa. Ix. 11. 

Finisher of Faith, Heb. xii. 2« 

Fir-tree, Hos. xiv. 8. 

Firsf begotten, Rev. i. 5. 

Firs* Fruits, 1 Cor. xv. 23. 

I<Yrs£ a/id Last, Rev. 2. 8. 

Flesh, John, i. 14. 

Foundation, Isa. xxviii. 16. 

Fountain, Zech. xiii. 1, 

Fore-runner, Heb. ii. 20. 

Friend of Sinners, Matt. xi. 19. 

Gift of God, 2 Cor. ix. 15. 



sm 

Glory of God, Isa. xl. 5. 
Glorious Lord, Isa. xxxiii. 21. 

God, John, i. 1. Rom. ix. 5. 1 Tim. hi. 16. Uohn, v. 20; 

Go/oJ, Cant. v. 11. 

Golden Altar, Rev. viii. 13. 

Gove? nor, Matt. ii. 6. 

Gracious, 1 Pet. ii. 3. 

Guide, Psal. lxviii. 14. 

Habitation, Psal xci. 9. 

Harmless, Heb. vii. 26. 

Head of the Church, Col. i. 18. 

Heir of all things, Heb. i. 2. 

i?e/p, Psal. xxxiii. 20. xl. i7. 

Heritage, Isa. i viii . 14. 

Highest, Psal. xviii. 13. Luke, L 32. 

High Priest, Heb. iii. 1. vii, I. 

Most High, Luke, viii. 28. 

Holy One of God, Mark, i. 24. 

Holy One of Israel, Isa. xli. 14. 

Holy Child, Acts, iv. 30. 

Honey-Comb, Cant. iv. 11. 

Hope, Acts, xxviii, 20. 1 Tim. i. 1. 

Horn of Salvation, Psal. xviii. 2. 

Husband, Isa. liv. 5. Jer. xxxi. 32. 

J 07/2, Exod. iii. 14. John, viii. 58. 

Jacob, Isa. xli. 8. xliv* 1, 5. 

Ja/?, Psal. lxviii. 4. 

Jehovah, Isa. xxvi. 4. Ix. 3. 

Jerusalem, Cant. vi. 4. 

J«m«, Matt. i. 21. lThess. i. 10. 

Image of God, Heb. i. 3. 

Immanuel, Isa. vii. 14. Matt. i. 23. 

Immortal, 1 Tim. i. 17. 

Inheritance, Ezek. xliv. 28. 

Invisible, 1 Tim. i. 17. 

Israel, Isa. xliv. 21. xlix. 3. 

Judah, Rev. v. 5. 

Judge, Mic. v. 1. Acts, x. 42. 

Ifmg, Matt. xxi. 5. xxv. 34. 

Ladder, Gen. xxviii. 12. 

Lamb, John, i. 29. Rev. v. 6. 

Law-giver, Isa. xxxiii. 22. Jam. iv. 12. 

Leader, Isa. Iv. 4. 



383 ' 

Light, John, {.9. viii. 12. 

Life, John, xiv. G. 

Lt^y of fAe vallies, Cant. ii. 1. 

Ljo/i o/'^Ap tube (if Judith, Rev. v. 5. 

Living God, 1 Tim. ni. 15. 

Living bread, John, vi. 51. 

Long- Suff't ring, Exod. xxxiv. Q. 

Lord, Horn, i. 3. Rev. xvii. 14. 

Lovely, Cant. v. 16. 

Man, Acts, xvii. 31. 1 Tim. ii. 5. 

Matter, Matt. viii. 19. xxiii. 8. 

Mediator, 1 Tim. ii 5. 

Melchiseaek, Heb. vii. l. 

Merciful, Heb. ii. 17. 

Messenger, Mai. ii. 7. iii. 1. 

Messiah, Dan. ix. 25. John, i. 41. 

Michael, Dan. xii. 1. Rev. xii. 7. 

Mighty God, Isa. ix. 6. lxiii. 1. 

Minister, Heb. viii. 2. 

Morning Star, Rev. ii. 28. 

Moses, Acts, iii. 21. 

Nazarite, Matt, i 23. 

Offspring of David, Rev. xxii. 16. 

Only-Begotten, John, i. 14. 

Ointment, Cant. i. 3. 

Pass-Over, 1 Cor. v. 7. 

Plant of Renown, Ezek. xxxiv. 29. 

Potentate, 1 Tim. vi. 15. 

Precious corner stone, Isa. xxviii. 16. 

Prince, Acts, iii. 15. 

Prophet, Luke, iv. 24. 

Propitiation, 1 John, ii. 2. 

Pouer of God, 1 Cor. 1. 24. 

Purifier, Mai. 3. 3. 

Physician. Matt. ix. 12. 

Polished Shaft, Isa. xlix. 2. 

Priest, Heb." iv. 14. vii. 26. 

Ransom, 1 Tim. ii. 6. 

Reaper, Rev, xiv. 5. 

Redeemer, Isa lix. 20. 

Resut rection, John, xi. 25. 

Refiner, Mai. ni. 3. 

Refuge, Isa. xx v. 4. 



384 



Righteousness, Jer. xxiii. 6. 

Rock, Deut, xxxii. 15. 1 Cor. x. 4, 

Rock of Offence, Isa. viii. 14. 

Rod and Staff, Isa. xi. 1. 

Root of David, Rev. xxii. 16. 

Roe and Hart, Cant. ii. 9. 

Rose of Sharon, Cant. ii. 1. 

Ruler in Israel, Micah, v. 2. 

Sacrifice, Eph. v. 2. 

Salvation, Luke, iL SO. 

Samaritan, Luke, x. 33. 

Sanctification, 1 Cor. i. 30. 

Sanctuary, Isa. viii. 14. 

$eed o/* Abraham, Gal. iii. 29. 

Seed of the Woman, Gen. iii. 15. 

Seed of David, 2 Tim. 2. 8. 

Second Man, 1 Cor. xv. 45. 

Servant., Isa. xlii. 1. 19. xliv. 21. 

Shepherd, John, x. 11. Heb. xiii. 20. 

Shield, Gen. xv. L Psai. xviii. 35. 

Shiloh, Gen. xlix, 10. 

Solomon, Cant. iii. 7. viii. 11. 12. 

Son of God, Matt. iv. 3. viii. 29. 

Son of Man, Matt. viii. 20. 

Sower, Matthew, xiii. 3. 

Spirit, 1 Cor. xv. 45 Heb. ix. 14. 

Stone of stumbling, Isa. viii. 14. 

Stone with seven eyes, Zach. iii. 9. 

Stone cut out, Dan. ii. 34. 

Stone, Refused, Matt. xxi. 42. 

Strength of Israel, 1 Sam, xv. 29. 

Strong God, Psa. lxxxix. 9. Rev. xviii, 

Substance, Heb. x. 34 

Sun of Righteousness, Mai. iv. 2. 

Sure foundation, Isa. xxviii. 16. 

Surety, Heb. vii. 22. 

Sharp Sword, Isa. xlix. 2, 

Tabernacle, Heb. viii. 2. ix. 11. 

Teacher, John iii. 4. 

Temple, Mark, xiv. 5. 8. 

Testator, Heb. ix. 16. 17. 

Treasure, Luke, xii. 33. 

Tree of Life P Hev, ii. 7. 



385 



Tried stone, Isa. xxviii. 16. 

Truth, John, xiv. 6. 

Vine, John, xv. 1. 

Wall of Fire, Zech. ii. 5. 

Way, Isa. xxxv. 8. John, xiv. 6. 

Well of Living Water, Cant.jv. 15.' 

Wedding Garment ,Matt. xxii. 12. 

Wisdom of God, 1 Cor, i. 24. 

Witness, Rev. i. 5. hi. 14. 

Wonderful, Isa. ix. 6. xxviii. 29. 

IJW o/ Gnd, Rev. xix. 13. 

Worthy, Heb. iii. 3. Rev. v. 12. 

Yesterday, to-day, and for ever, Heb. xiii.8. 



A Collection of the Appellations given to 
Church of God in the Scriptures. 

Adopted So?is, Gal. iv. 5. 

Angels, Luke, xx. 36. 

Assembly of Saints, Heb. x. 23. 

Believers, Acts, v. 14. 

Beloved of God, Psalm, lx. 5. 

Blessed, Psal. ii. 22. xxxii. 1. 

Blameless, Phil. ii. 15. 

JBot/j/ of Christ, Eph. i. 22. 

Branches of Righteousness, John, xv. £>. 

Brethren, Rom. viii. 29- 

jBriefe, Rev. xxi. 2. 9. 

Building of God, 1 Cor. iii. 9. 

Called, Isa. Ixii. 12. 

Candlestick, Rev. i. 12. 

Cedars, Psal. xcii. 12. 

Children of the Kingdom, Matt. xiii. 38. 

Christ, 1 Cor. xii. 12. 

Christians, Acts, xi. 26. 

Church of God, 1 Cor. i. 12. 

Circumcision, Phil. iii. 3. 

City of God, Heb. xii. 22. Rev, iii. 12, 

2K 



386 



Citizens, Eph. ii. 19. Cant. i. 5, 
Companions, Psal. xlv, 14. 
Complete, Col. ii. 10. 
Congregation of Saints, Psal. cxlix. i» 
Contrite, Isa. lvii. 15. 
Converts, Isa, i. 27- 
Corner-Stones, Psal. cxliv. 12 — 17. 
Daughter of the King, Psal. xlv. 15. 
Dead m Christ, 1 Thess. iv. 16. 
Dearly Beloved, Jer. xii. 7. 
Delights, Cant. vii. 6. 
Dea;, Psal. ex. 3. Mic. v. 7. 
Dfsciples 9 Isa. viii. 16. Matt. v. 1. 
Dare, Cant. ii. 14. v. 2. 

Eagles, Psal. ciii. 5. Isa. xl. 31. 

Elect, Isa. xlv. 4. Matt. xxiv. 22. 

Election, Rom. ix. 11. v. 7. 

Escaped, Isa. xlv. 20. 2 Pet. 1. 4. 
Excellent, Psal. xvi. 3. Prov. xii. 26. 

jffair, Cant. i. 15. ii. 10. iv. 10. 

faithful, Eph. i. 1. 

Family of God, Eph. iii. 15. 

Fearful, Isa. xxxv. 14. Fig-trees. 

First-Fruits, James, i. 18. 

JYac/c of God, Acts, xx. 28. 

First-Born, Heb. xii. 23. 

Fold of Christ, John, x. 16, 

Followers of God, Eph. v. 1. 

Fountain, Cant. iv. 12. 

Fpee-men, 1 Cor. vii. 21 — 2. 

Friends of God, James, ii. 23. 

Fruitful, Col. i. 10. 

Fullness of Christ, Eph. i. 23. 

Gamen inclosed, Cant. iv. 12. 

Gathered, Isa. Ivi 8. 

General Assembly, Heb. ii. 22 — 3. 

Generation aft ho Upright, Psal. cxii. 2. 

Glory of God, Isa. xlvi. 13. 

Glorious, Psal. xlvi. 13. Hos. ix. 10. 

Habitation of God, Eph. ii. 22. 

i^eirs o/* Go*?, Rom. viii. 17. 
Heritage of God, Jer. xii. 7. 
Hidden ones, Psal. Ixxxiii. 3. 



387 



Holy, 1 Cor. iii. 17. Eph. i. 27 

House of God, 1 Tim. iii 15. 

Humble, Psal. ix. 12. xxxiv. 2. 

Husbandry of God, 1 Cor. iiii 9. 

Jacob, Psal. xiv. 7. cxlvii. 19. 

Jerusalem, above, Gal. iv. 2^. 

Jeaue/s of the Lord, Mai. 3. 17. 

Image of God, Rom. viii. 29. 

Inhabitants of Z ion, Isa. xii. 6. 

Joy o/7/;e z^Ao/e Earth, Psa. xlviii. 2. 

Isr#e/ of God, Gal. vi. J6. 

Justified, Act<, xiii. 39. 

Kings, Rev. i. 6. v. 10. 

Kingdom of Heaven, • ! att. xiv. 33. 

Lambs, Isa. xl. 11. John, xxi. 15. 

Lamb 9 * Wife, Rev. xxi. 9. 

Zigfo of the World, Matt. v. 14. 

Lily among Thorns, Cant. ii. 2. 

Little ones, Zech. xiii. 7. 

Living Stones, 1 Pet. ii. 5. 

Zo£ of God's inheritance, Deut. xxxii. 9. 

Zot?e, or his Love, Cant. iv. 7. 

Lowly, Psal. cxxxviii. 6. Prov. iii. 24. 

Members of Christ, Eph. v. 30. 

Merciful, Matt. v. 7. 

Mighty, Psa. cxii. 2. 

Mount Zion, Heb. xii. 22. 

Mourners, Isa. lvii. 18. 

Needy, Psa. ix. 18. Isa. xxv. 4. 

Obedient, 1 Pet. i. 14. 

Palaces, Psal. xiv. 15. 

Pa/™ Trees, Psal. xcii. 12. 

Peaceable, Gen. xxxiv. 21. 

Peculiar People, 1 Pet. ii. 9. 

Perfect, 2 Tim. iii. 17. 

Pilgrims, Heb. xi. 13. — - 

Pillar if Truth, 1 Tim. iii. 15. 

Plants, Psalm, exliv. 12. 

Poor, Matt. v. 3. xi. 15. 

Portion of the Lord, Deut. xxxii. 9. 

Precious, Psal. cxvi. 15. 

Princes, 1. Sam. ii. 8. Psal. xiv. 16. 



388 

Pure in Heart, Matt. v. 8. 

Ransomed, Isa,xxxv. 10. li. 11. 

Redeemed, Isa. U. 11. Ixii. 12. 

Sanctified, 1 Cor. i. 2. vi. 11. 

Saved of the Lord, Deut. xxxiii. 29. 

Sheeps John, x. 3. 4. xxi., 16. 

Sincere, Phil. i. 10. Stones, 1 Pet. ii. & 

Sister- Spouse, Cant. iv. 12. 

Sons of God, Rom. viii. 14. 

S^ii itualy Gal. vi. 1. 1 Pet. iii. 5. 

Stars, Psal. cxlviii. 3. Rev, ii}. 1« 

Strangers, Psal. xxxix. 12. 

Temple of God, 1 Cor. iii. 16. 

Treasure of God, Psal. cxxxv. 4. 

Vessels of Mercy, Rom. lx. 25. 

Vineyard, Isa. v. 1. 

Virgins, Jer. xxxi. 4. Rev. xiv. 4« ' 

Vndcfiled.. Cant. v. 12. 

Upright, Psal. xi. 7. 

Watchmen, Isa. Iii. 8. 

Wayfaring men, Isa. xxxv. 8. 

IFise r/ze/?, 1 Cor. vi. 5. 

Woman , Rev. xii. 1. 

Worshippers, Heb. x. 2. 

Worthy to walk with Christ, Rev. iii. 4. 

Written in Heaven, Heb. xii. 23. 

Zealous of good Works, Titus, ii. 14. 

ZION, Psalm, lxix. 35. Ixxvi. 2. 



The Ten Names of God, and the Divine 
Trinity in Unity. 

The Ancients understood that there was a Trinity 
in the Divine nature. When they entered into the 
most solemn contracts, they engaged to fulfil them, 
swearing hy the name of four letters, the supreme 



3S9 



name ITliT Jehovah, which' comprehends his ubi- 
quity, eternity, and self-existence; be- 
cause it contains all times past, present, and future. 
The ] Je, means the time to come — H°? tne 
time present — TX) Vah, the time past ; and the verb 
of existence, PHil to he, means that he alone is 

" XT 

self-existent ; so that the verb, and the times com- 
prehended in the word, make four — 1st. I am — 
2nd. The past — 3d. The present — and 4th. 
The future — which is the divine Trinity in 
Unity. In conformity with this, the Greeks used 
four letters for the name of God, Oeoc — the Latins 
Deus — the Arabians *AH — the Egyptians Orus and 
Teut — the Persians Sire — the Sclavonian Back — 
the Polonian Buog — the Magi Orsi — the Celts 
Thau — the Germans Diet — the French Dieu — the 
Spaniards Dios — the English Lord. 

The second name of God is W J ah, which 
shows the going forth of the divine essence, in 
mighty power, Psalm Ixviii. 4. 

The third name of God is nTTN Eheyeii, I 
will be — I am, Exod. iii. 14. i. e. I will be 
manifested. Christ applies this to himself, John 
viii. 58. syoi sijtu, I am. 

The fourth name is El, the powerful God, 
Isa. ix. 8. It shows the communication of his power, 
as Gabriel, the strong God. 



390 



The fifth name is tlbvt Eloeah, Mighty, 
Psalm xviii. 32. 

The sixth is Elohim, the creative power 

of God, Gen. i. I. DNi^K God er&tat It 

is a noun singular, or it could not have been con- 
nected with a verb singular. 

The seventh name of God is Adonai, the 

rw/er, Psalm ex. 1. a lord. From this word came 
the name Adonis. 

The eighth name of God is Httf Shaddai, the 
Almighty, Gen. xvii. 1. 

The wm/A name is ftiNlJt rrtfp Jehovah Sa- 

t : t : 

6«o^, Lord of J9Ws. 

The toif/i name of God is ]\b% Elion, the 

Most High, Psalm ix. 3. 

These are the ten proper names of God as re- 
corded in the Scripture ; and it is worthy of parti- 
cular notice, that when the Divine Goodness pro- 
claimed his name to Moses, when he caused his 
glory to pass b]?, before his face, Exod. xxxiv. 
he proclaimed his name in ten zcords, comprehend- 
ing the perfections of the divine nature — HilT, .7e- 
hovah—tivn], Jehovah — bli, God — DTP, merciful 
and gracious — long-suffering — slow- 
to anger — HT), and multiply — IDT}, goodness — JON^ 
and truth. 



391 



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